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 THE RULE AND EXERCISES OF 
 
 HOLY DYING 
 
 WITH PRAYERS AND ACTS OF VIRTUE TO BE 
 USED BY SICK AND DYING PERSONS 
 AND RULES FOR THE VISITA- 
 TION OF THE SICK 
 
 LIBRARY
 
 THE RULE AND EXERCISES OF 
 
 ol|> Epmg 
 
 BY JEREMY TAYLOR D. D. 
 
 LONDON 
 
 BELL AND DALDY FLEET STREET 
 
 1857
 
 TO 
 
 The Right Honourable and 
 Noblest Lord, 
 
 RICHARD, Earl of Carbery, 
 
 &C. 
 
 My Lord, 
 
 AM treating your Lordfhip as a Roman 
 Gentleman did Saint Aiigujiine and his 
 Mother ; I ihall entertain you in a Char- 
 nel-houfe, and carry your Meditations 
 awhile into the chambers of Death, where you fhall 
 find the rooms drelTed up with melancholic arts, and 
 fit to converfe with your moft retired thoughts, which 
 begin with a figh, and proceed in deep confideration, 
 and end in a holy refolution. The fight that S.Au- 
 gujiine moll noted in that houfe of forrow was the 
 body oiCcefar clothed with all the difhonours of cor- 
 ruption that you can fuppofe in a fix months' burial. 
 But I know that, without pointing, your firfl thoughts 
 will remember the change of a greater beauty, which 
 is now drefling for the brightefi; immortality, and 
 H. D. b
 
 vi THE EPISTLE DEDICATORT. 
 from her bed of darknefs calls to you to drefs your 
 Soul for that change which fhall mingle your bones 
 with that beloved duft, and carry your Soul to the 
 fame Quire, where you may both fit and fing for 
 ever. My Lord, it is your dear Lady's Anniverfary^ 
 and (he deferved the biggefi honour, and the longeji 
 memory y and \ht faireji monument, and the moft y^- 
 hjin mourning: and in order to it, give me leave 
 (My Lord) to cover her Hearfe with thefe following 
 fheets. This Book was intended firft to minifter to 
 her Piety; and ihe delired all good people fhould 
 partake of the advantages which are here recorded : 
 fhe knew how to live rarely well, and fhe defired to 
 know how to die ; and God taught her by an expe- 
 riment. But fince her work is done, and God fup- 
 plied her with provifions of his own, before I could 
 minifter to her, and perfedl what fhe defired, it is 
 neceifary to prefent to your Lordfliip thofe bundles 
 of Cyprefs which were intended to drefs her Clofet, 
 but come now to drefs her Hearfe. My Lord, both 
 your Lordihip and myfelf have lately feen and felt 
 fuch forrows of Death, and fuch fad departure of 
 deareil: friends, that it is more than high time we 
 fhould think ourfelves nearly concerned in the acci- 
 dents. Death hath come fo near to you as to fetch 
 a portion from your very heart ; and now you cannot 
 choofe but dig your own grave, and place your cofiin 
 in your eye, when the Angel hath dreffed your fcene
 
 THE EPISTLE DEDICATORT. vii 
 of forrow and meditation with fo particular and fo 
 near an obje6l : and therefore, as it is my duty, I am 
 come to minifler to your pious thoughts, and to di- 
 redl your forrows, that they may turn into virtues and 
 advantages. 
 
 And fince I know your Lordfhip to be fo conftant 
 and regular in your Devotions, and fo tender in the 
 matter of Juftice, fo ready in the expreffions of Cha- 
 rity, and fo apprehenfive of Religion, and that you 
 are a perfon whofe work of Grace is apt, and muft 
 every day grow toward thofe degrees, where when 
 you arrive you fhall triumph over imperfection, and 
 choofe nothing but what may pleafe God ; I could 
 not by any compendium conduct and affift your pious 
 purpofes fo well, as by that which is the great argu- 
 ment and the great inflrument of Holy Living, the 
 Confideration and Exercifes of Death. 
 
 My Lord, it is a great art to die well, and to be 
 learnt by men in health, by them that can difcourfe 
 and conlider, by thofe whofe underflanding and adls 
 of reafon are not abated with fear or pains : and as 
 the greateft part of Death is paffed by the preceding 
 years of our Life, fo alfo in thofe years are the greateft 
 preparations to it ; and he that prepares not for Death 
 before his laft ficknefs, is like him that begins to 
 fludy Philofophy when he is going to difpute pub- 
 licly in the Faculty. All that a fick and dying man 
 can do is but to exercife thofe virtues which he be-
 
 viii THE EPISTLE DEDICATORT. 
 
 fore acquired, and to perfed: that repentance which 
 was begun more early. And of this (My Lord) my 
 Book, I think, is a good teftimony; not only be- 
 caufe it reprefents the vanity of a late and lick-bed 
 repentance, but becaufe it contains in it fo many 
 precepts and meditations, fo many proportions and 
 various duties, fuch forms of Exercife, and the de- 
 grees and difficulties of fo many Graces which are 
 necelTary preparatives to a holy Death, that the very 
 learning the duties requires ftudy and fkill, time and 
 underftanding in the ways of godlinefs : and it were 
 very vain to fay fo much is neceifary, and not to fup- 
 pofe more time to learn them, more fkill to prad:ife 
 them, more opportunities to defire them, more abi- 
 lities both of body and mind than can be fuppofed 
 in a lick, amazed, timorous, and weak perfon ; whofe 
 natural adts are difabled, whofe fenfes are weak, 
 whofe difcerning faculties are lelTened, whofe prin- 
 ciples are made intricate and entangled, upon whofe 
 eye fits a cloud, and the heart is broken with lick- 
 nefs, and the liver pierced through with forrows, and 
 the ftrokes of Death. And therefore (My Lord) it is 
 intended by the neceflity of affairs, that the pre- 
 cepts of {iyhig well be part of the fludies of them 
 that live in health, and the days of difcourfe and un- 
 derftandlng, which in this cafe hath another degree 
 of ncccillty fuperaddcd ; becaufe in other notices, 
 an impcrfcd: ftudy may be fupplied by a frequent
 
 THE EPISTLE DEDICATORT, ix 
 
 exercife and a renewed experience ; here if we 
 pracftife imperfectly once, we fhall never recover the 
 error : for we die but once ; and therefore it will be 
 nece/Tary that our fkill be more exadt, fince it is not 
 to be mended by trial, but the actions muft be for 
 ever left imperfed:, unlefs the habit be contradled 
 with fludy and contemplation beforehand. 
 
 And indeed I were vain, if I fhould intend this 
 Book to be read and ftudied by Dying perfons : And 
 they were vainer that fhould need to be infi:ru6led 
 in thofe graces which they are then to exercife and 
 to finifh. For a lick-bed is only a fchool of fevere 
 exercife, in which the fpirit of a man is tried, and 
 his graces are rehearfed : and the afliftances which 
 I have in the following pages given to thofe virtues 
 which are proper to the ftate of Sicknefs, are fuch 
 as fuppofe a man in the flate of grace ; or they con- 
 firm a good man, or they fupport the weak, or add 
 degrees, or minifter comfort, or prevent an evil, 
 or cure the little mifchiefs which are incident to 
 tempted perfons in their weaknefs. That is the fum 
 of the prefent defign as it relates to Dying perfons. 
 And therefore I have not inferted any advices proper 
 to Old age, but fuch as are common to it and the ftate 
 of ficknefs ; for I fuppofe very old age to be a longer 
 Jicknefs; it is labour and forrow when it goes beyond 
 the common period of nature : but if it be on this 
 fide that period, and be healthful ; in the fame de-
 
 X THE EPISTLE DEDICATORT, 
 gree it is fo, I reckon it in the accounts of life ; and 
 therefore it can have no diftind: confideration. But 
 I do not think it is a ftation of advantage to begin 
 the change of an evil life in : It is a middle ftate 
 between life and death-bed; and therefore although 
 it hath more of hopes than this, and lefs than that; 
 yet as it partakes of either ftate, fo it is to be regu- 
 lated by the advices of that flate, and judged by its 
 fentences. 
 
 Only this : I defire that all old perfons would 
 fadly confider that their advantages in that ftate are 
 very few, but their inconveniences are not few; 
 their bodies are without ftrength, their prejudices 
 long and mighty, their vices (if they have lived 
 wicked) are habitual, the occaiions of the virtues 
 not many, the poflibilities of fome (in the matter of 
 which they ftand very guilty) are part, and {hall 
 never return again, (fuch are, chaflity, and many 
 parts of felf-denial ;) that they have fome tempta- 
 tions proper to their age, as peevifhnefs and pride, 
 covetoufnefs and talking, wilfulnefs and unwilling- 
 •vci quia nil rcaum,nin "efs to * Icam ; and they think 
 
 quod plaruit fibi, du- , r> i i r 
 
 cunt; tJicy arc protected by age irom 
 
 Vcl quia turpe putant pa- 
 
 rcrc minoribus, et, quae learning a ucw, or repenting the 
 
 Imbcibcs didiccre, fenes 
 
 pcrdcnda fateri. old I and do not I'leave, but 
 
 Hor. Ep. ' ' 
 
 ^ „. „ chanee their vices : And after all 
 
 f Tencllis adhur in- *-' 
 
 fantix HiRc pcrAiafwmibns f j^jg cither the dav of their repent- 
 
 in Icncautc piicraf( uiif. -' •»
 
 THE EPISTLE DEDICATORT. xi 
 
 very many; or it is expiring and towards the Sun- 
 fet, as it is in all : and therefore although in thefe 
 to recover is very poffible, yet v/e may alfo remem- 
 ber that, in the matter of virtue and repentance pqf- 
 fibility is a great way off from performance; and how 
 few do repent, of whom it is only pojjibk that they 
 may ? and that many things more are required to 
 reduce their pojjibility to adl ; a great grace, an affi- 
 duous miniftry, an effective calling, mighty affift- 
 ances, excellent counfel, great induflry, a watchful 
 diligence, a well-difpofed mind, paffionate defires, 
 deep apprehenlions of danger, quick perceptions of 
 duty, and time, and God's good bleffing, and eifediual 
 impreffion and feconding all this, that to will and to 
 do may by him be wrought to great purpofes, and 
 with great fpeed. 
 
 And therefore it will not be amifs, but it is hugely 
 neceffary, that thefe perfons who have loft their time 
 and their bleffed opportunities fhould have the dili- 
 gence of youth, and the zeal of new converts, and 
 take account of every hour that is left them, and pray 
 perpetually, and be advifed prudently, and iludy the 
 intereft of their fouls carefully with diligence, and 
 with fear ; and their old age, which in eifedl is no- 
 thing but a continual death-bed, drelTed with fome 
 more order and advantages, may be a ftate of hope 
 and labour, and acceptance ; through the infinite 
 mercies of God in Jefus Chrifl.
 
 xii THE EPISTLE DEDICATORT. 
 
 But concerning finners really under the arreft of 
 death, God hath made no death-bed covenant, the 
 Scripture hath recorded no promifes, given no in- 
 ftrudlions, and therefore I had none to give, but only 
 the fame v^hich are to be given to all men that are 
 alive, becaufe they are fo, and becaufe it is uncertain 
 when they fhall be otherwife. But then this advice 
 I alfo am to infert. That they are the fmalleft num- 
 ber of Chriftian men, who can be divided by the 
 characters of ^ certain holinefs, or an open villany: and 
 between thefe there are many degrees of latitude, and 
 mofl are of a middle fort, concerning which we are 
 tied to make the judgments of charity, and poffibly 
 God may do fo too. But however, all they are fuch 
 to whom the Rules of Holy Dying are ufeful and appli- 
 cable, and therefore no feparation is to be made in 
 this world. But where the cafe is not evident ^ men 
 are to be permitted to the unerring judgment of God; 
 where it is evident, we can rejoice or mourn for them 
 that die. 
 
 In the Church of Rome they reckon otherwife 
 concerning fick and Dying Chriftians than I have 
 done. For they make profeffion, that from death 
 to life, from fin to grace, a man may very certainly 
 be changed, though the operation begin not before 
 his laft hour : and half this they do upon his death- 
 bed, and the other half when he is in his grave ; and 
 they take away the eternal punijhment in an inftant,
 
 rHE EPISTLE DEDICATORT. xiii 
 
 by a fchool-diftindion or the hand of the Priefl ; and 
 the temporal puntfhment fhall flick longer, even then 
 when the man is no more meafured with time, having 
 nothing to do with anything ofov under the Sun; but 
 that they pretend to take away too when the man 
 is dead ; and, God knows, the poor man for all this 
 pays them both in hell. The diftindlion of temporal 
 and eternal is a juft meafure of pain, when it refers 
 to this life and another: but to dream of a punifh- 
 ment temporal when all his time is done, and to think 
 of repentance when the time of grace is part, are 
 great errors, the one in Philofophy, and both in Di- 
 vinity, and are a huge folly in their pretence, and 
 infinite danger if they are believed ; being a certain 
 deftrudlion of the neceflity of holy living, when men 
 dare truft them, and live at the rate of fuch dodlrines. 
 The fecret of thefe is foon difcovered : for by fuch 
 means though a holy life be not necelTary, yet a Prieji 
 is ; as if God did not appoint the Priefl to minifter 
 to holy living, but to excufe it ; fo making the holy 
 calling not only to live upon the fins of the people, 
 but upon their ruin, and the advantages of their 
 function to fpring from their eternal dangers. It is 
 an evil craft to ferve a temporal end upon the Death 
 of Souls : that is an interefl not to be handled but 
 with noblenefs and ingenuity, fear and caution, dili- 
 gence and prudence, with great fkill and great ho- 
 nefly, with reverence, and trembling, and feverity :
 
 xiv THE EPISTLE DEDICATORT. 
 
 a Soul is worth all that, and the need we have re- 
 quires all that: and therefore thofe dodlrines that 
 go lefs than all this are not friendly, becaufe they 
 are not fafe. 
 
 I know no other difference in the vifitation and 
 treating of fick perfons, than what depends upon the 
 article of late Repentance : for all Churches agree 
 in the fame effential proportions, and aflift the fick 
 by the fame internal miniflries. As for external, I 
 mean UnBion, ufed in the Church of Rome, fince it 
 is ufed when the man is above half dead, when he 
 can exercife no adl of underftanding, it muft needs 
 be nothing : for no rational man can think that any 
 Ceremony can make a fpiritual change, without a 
 fpiritual ad: of him that is to be changed ; nor work 
 by way of nature, or by charm, but morally, and 
 after the manner of reafonable creatures : and there- 
 fore I do not think that miniftry at all fit to be 
 reckoned among the advantages of fick perfons. 
 The Fathers of the Council of Trent firft difputed, 
 and after this manner at laft agreed, that extreme 
 Vndlion was mjiituted by Chriji. But afterwards, 
 being admonifhed by one of their Theologues, that 
 the Apoftles miniflered Undlion to infirm people be- 
 fore they were Priefts, (the Prieftly order, according 
 to their dodrine, being collated in the inftitution of 
 the laft Supper) for fear that it fliould be thought 
 that tills Undtion might be adminiftered by him that
 
 THE EPISTLE DEDICATORT. xv 
 
 was no Prieft, they blotted out the word [injiituted'] 
 and put in in its flead [injinuated^ this Sacrament, 
 and that it was publtJJied by S. 'James. So it is in 
 their DoSirine : and yet in their anathematifms they 
 curfe all them that ihall deny it to have been [/«/?/- 
 tuted] by Chriji. I fhall lay no more prejudice 
 againft it, or the weak arts of them that maintain 
 it, but add this only, that there being but two places 
 of Scripture pretended for this ceremony, fome chief 
 men of their own fide have proclaimed thofe two 
 invalid as to the inftitution of it : for Suarez fays 
 that the Undion ufed by the Apoftles in S. Mark 
 6. 13. is not the fame with what is ufed in the 
 Church of Rome ; and that it cannot be plainly ga- 
 thered from the Epiftle of Saint James, Cajetan af- 
 firms, and that it did belong to the miraculous gift 
 of healing, not to a Sacrament. The fick man's 
 exercife of grace formerly acquired, his perfecting 
 repentance begun in the days of health, the prayers 
 and counfels of the holy man that minifiers, the 
 giving the holy Sacrament, the miniftry and afiifi:- 
 ance of Angels, and the mercies of God, the peace 
 of confcience, and the peace of the Church, are all 
 the aflifi:ances and preparatives that can help to drefs 
 his lamp. But if a man fhall go to buy oil when 
 the Bridegroom comes, if his lamp be not firfi: fur- 
 nifhed and then trimmed, that in this life, this upon 
 his death-bed, his fiation fhall be without-doors, his
 
 xvi THE EPISTLE DEDICATORT. 
 
 portion with unbelievers, and the Undiion of the 
 dying man fhall no more ftrengthen his Soul than it 
 cures his body, and the prayers for him after his 
 death ihall be of the fame force as if they {hould 
 pray that he fhould return to life again the next 
 day, and live as long as Lazarus in his return. But 
 I coniider, that it is not well that men fhould pre- 
 tend anything will do a man good when he dies ; 
 and yet the fame miniftries and ten times more af- 
 liftances are found for forty or fifty years together to 
 be inefFedtual. Can extreme Undlion at lafl cure 
 what the holy Sacrament of the Eucharift all his 
 life-time could not do ? Can prayers for a dead 
 man do him more good than when he was alive ? 
 li all his days the man belonged to death and the do- 
 minion of fm, and from thence could not be reco- 
 vered by Sermons, and counfels, and perpetual pre- 
 cepts, and frequent Sacraments, by confeffions and 
 abfolutions, by prayers and advocations, by external 
 miniftries and internal adls, it is but too certain that 
 his lamp cannot then be furnifhed : his extreme 
 Undtion is only then of ufe when it is made by the 
 oil that burned in his lamp in all the days of his ex- 
 ped:ation and waiting for the coming of the Bride- 
 groom. 
 
 Neither can any fupply be made in this cafe by 
 their pradice of praying for the dead : though they 
 pretend for this the faireft precedents of the Church
 
 THE EPISTLE DEDICATORT. xvii 
 
 and of the whole world. The Heathens they fay- 
 did it, and the Jews did it, and the Chriftians did it: 
 fome were baptized for the dead in the days of the 
 Apoftles, and very many were communicated for the 
 dead for fo many ages after. 'Tis true, they were fo, 
 and did fo : the Heathens* prayed Tertui. de Monog. s. 
 
 r n J ... J Cypian. lib. i. ep. 9. S. 
 
 jor an eajy grave, and a perpetual Athan. q. 33. s. Cyrii. 
 
 -,. , o/r 11 'r r myll. cat.5.Epiph.Haeref. 
 
 Jpring, that bajfron would rije irom 75. Aug.deHaeref. ca.53. 
 
 Concil. Caith. 3.C.29. 
 
 their beds or erals. The ews ^^.. ,. 
 
 o J *Dii, majorumumbnste- 
 
 prayed that the Souls of their dead ^Z^'! ^'"' ^°"'*''' 
 
 • i^i-^i 1 r-r>J Spirantefque crocos, et in 
 
 might be in the garden of Eden, ^uma perpetuum ver. 
 
 . « • 1 1 1 • • Juiien. Sat. 7. 
 
 that they might have their part in 
 Paradife, and in the world to come ; and that they 
 might hear the peace of the fathers of their ge- 
 neration, fleeping in Hebron. And the Chriftians 
 prayed for 2i joyful refurreSiion, for mercy at the day 
 of judgment, for hajiening of the coming of Chriji, and 
 the kingdom of God ; and they named all forts of per- 
 fons in their prayers, all I mean but wicked perfons, 
 all but them that lived evil lives ; they named Apo- 
 ftles, Saints and Martyrs. And all this is fo nothing 
 to their purpofe, or fo much againft it, that the 
 prayers for the dead ufed in the Church of Rome are 
 moft plainly condemned, becaufe they are againft 
 the dod:rine and practices of all the world, in other 
 forms, to other purpofes, relying upon diftind: doc- 
 trines, until new opinions began to arife about S. 
 Augufiines time, and changed the face of the pro-
 
 xviii THE EPISTLE DEDICATORT. 
 
 pofition. Concerning prayers of the Dead, the Church 
 hath received no cotnmandment froin the Lord : and 
 therefore concerning it we can have no rules nor pro- 
 portions, but from thofe imperfect revelations of the 
 flate of departed Souls, and the meafures of Charity, 
 which can relate only to the imperfedlion of their 
 prefent condition, and the terrors of the day of Judg- 
 ment : but to think that any Suppletory to an evil 
 life can be taken from fuch devotions after the fin- 
 ners are dead, may encourage a bad man to fin, but 
 cannot relieve him when he hath. 
 
 But of all things in the world methinks men fhould 
 be moft careful not to abufe Dying people ; not 
 only becaufe their condition is pitiable, but becaufe 
 they fhall foon be difcovered, and in the fecret re- 
 gions of Souls there fhall be an evil report concern- 
 ing thofe men who have deceived them : and if we 
 believe we fhall go to that place where fuch reports 
 are made, we may fear the fhame and the amaze- 
 ment of being accounted impoflors in the prefence 
 of Angels, and all the wife holy men of the world. 
 To be erring and innocent is hugely pitiable, and 
 incident to mortality ; that we cannot help : but to 
 deceive or to deftroy fo great an intereft as is that of 
 a Soul, or to lefTcn its advantages, by giving it tri- 
 fiing and falfe confidences, is injurious and intoler- 
 able. And therefore it were very well if all the 
 Churches of the world would be extremely curious
 
 rUE EPISTLE DEDICArORT. xix 
 
 concerning their offices and miniftries of the Vijita- 
 tion of the fick : that their Minifters they fend be 
 holy and prudent; that their inftrudlions be fevere 
 and fafe ; that their fentences be merciful and rea- 
 fonable ; that their offices be fufficient and devout, 
 that their attendances be frequent and long; that 
 their deputations be fpecial and peculiar ; that the 
 do(5trines upon which they ground their offices be 
 true, material and holy ; that their ceremonies be 
 few, and their advices wary ; that their feparation be 
 full of caution, their judgments not remifs, their re- 
 miffions not loofe and diflblute ; and that all the 
 whole miniftration be made by perfons of experience 
 and charity. For it is a fad thing to fee our dead 
 go out of our heads : they live incuriouily and die 
 without regard ; and the laft fcene of their life, 
 which fhould be dreffied with all fpiritual advan- 
 tages, is abufed by flattery and eafy proportions, and 
 let go with careleffiiefs and folly. 
 
 My Lord, I have endeavoured to cure fome part 
 of the evil as well as I could, being willing to re- 
 lieve the needs of indigent people in fuch ways as I 
 can; and therefore have defcribed the Duties which 
 every fick man may do alone, and fuch in which he 
 can be affifted by the Minifler : and am the more 
 confident that thefe my endeavours will be the bet- 
 ter entertained, becaufe they are the firfl: entire Body 
 of direcflions for fick and Dying people that I re-
 
 XX THE EPISTLE DEDICATORT. 
 
 member to have been publifhed in the Church of 
 England. In the Church of Ro?7ie there have been 
 many; but they are dreffed with fuch dodrines 
 which are sometimes ufelefs, fometimes hurtful, and 
 their whole defign of affiftance which they com- 
 monly yield is at the beft imperfed:, and the repre- 
 fentment is too carelefs and loofe for fo fevere an 
 employment. So that in this affair I was almofl 
 forced to walk alone ; only that I drew the rules 
 and advices from the fountains of Scripture, and the 
 pureft channels of the Primitive Church, and was 
 helped by fome experience in the cure of Souls. 
 I fhall meafure the fuccefs of my labours, not by 
 popular noifes or the fentences of curious perfons, 
 but by the advantage which good people may re- 
 ceive. My work here is not to pleafe the fpecula- 
 tive part of men, but to minifter to practice, to 
 preach to the weary, to comfort the iick, to affifl 
 the penitent, to reprove the confident, to flrengthen 
 weak hands and feeble knees, having fcarce any other 
 poflibilities left me of doing Alms, or exercifing that 
 Charity by which we fliall be judged at Doomfday. 
 It is enough for mc to be an underbuilder in the 
 houfe of God, and I glory in the employment, I 
 labour in the foundations ; and therefore the work 
 needs no Apology for being plain, fo it be ftrong and 
 well laid. But (My Lord) as mean as it is, I muft 
 give (iod thanks for the defires and the ilrength ;
 
 THE EPISTLE DEDICATORT. xxi 
 
 and, next to him, to you, for that opportunity and 
 little portion of leifure which I had to do it in : for 
 I muft acknowledge it publicly, (and befides my 
 prayers, it is all the recompenfe I can make you) 
 my being quiet I owe to your Intereft, much of my 
 fupport to your bounty, and many other collateral 
 comforts I derive from your favour and noblenefs. 
 My Lord, becaufe I much honour you, and becaufe 
 I would do honour to myfelf, I have written your 
 name in the entrance of my Book : I am fure you 
 will entertain it, becaufe the deiign related to your 
 dear Lady, and becaufe it may minifter to your 
 fpirit in the day of vifitation, when God fhall call 
 for you to receive your reward for your charity and 
 your noble piety, by which you have not only en- 
 deared very many perfons, but in great degrees have 
 obliged me to be. 
 
 My Noblefi Lord, 
 Tour Lordfldlfs moji thankful 
 
 and moJi humble Servant , 
 
 JER. TAYLOR. 
 
 H. I),
 
 CONTENTS. 
 
 CHAPTER I. 
 
 Page 
 
 A General Preparation towards a holy and blejfed Death ; 
 by way of Conftderation. 
 
 Sect. I. Confideration of the Vanity and Shortnefs of Man's 
 
 Life I 
 
 Sect. II. The Confideration reduced to Pra6lice .... lo 
 Sect. III. Rules and fpiritual Arts of lengthening our Days, 
 
 and to take off the Objection of a fhort Life .... 20 
 
 Sect. IV. Confideration of the Miferies of Man's Life . . 33 
 
 Sect. V. This Confideration reduced to Pra6lice .... 42 
 
 CHAPTER n. 
 
 A General Preparation towards a holy and blejfed Death ; by 
 way of Exercife. 
 
 Sect. I. Three Precepts preparatory to a holy Death, to 
 
 be pradlifed in our whole Life 46 
 
 Sect. II. Of daily Examination of our Adtions in the whole 
 
 Courfe of our Health, preparatory to our Death-bed . . 53 
 
 Reafons for a daily Examination 53 
 
 The Benefits of this Exercife 56 
 
 Sect. III. Of exercifing Charity during our whole Life . 64 
 Sect. IV. General Confiderations to enforce the former 
 
 Pra6tices 68 
 
 The Circumftances of a dying Man's Sorrow, and Danger . 69 
 
 CHAPTER III. 
 
 Of the State of Sicknefs^ and the 'Temptations incident to it, 
 
 zuith their proper Remedies. 
 Sect. I. Of the State of Sicknefs 74
 
 xxiv CONTENTS. 
 
 Page 
 
 Sect. II. Of the firft Temptation proper to the State of Sick- 
 
 nefs. Impatience 7^ 
 
 Sect. III. Conftituent or integral Parts of Patience ... 8i 
 Sect. IV. Remedies againft Impatience by way of Con- 
 
 fideration 84 
 
 Sect. V. Remedies againft Impatience by way of Exercife . 94 
 
 Sect. VI. Advantages of Sicknefs loi 
 
 Sect. VII. The fecond Temptation proper to the State of 
 
 Sicknefs, Fear of Death, with its Remedies . . . . 121 
 Remedies againft the Fear of Death, by way of Confidera- 
 
 tion • . . . 123 
 
 Sect. VIII. Remedies againft Fear of Death, by way of Ex- 
 ercife 130 
 
 Sect. IX. General Rules and Exercifes whereby our Sick- 
 nefs may become fafe and fanclified 138 
 
 CHAPTER IV. 
 
 Of the PraSilce of the Graces proper to the State of Sicknefs^ 
 which a Sick Man may pra5iife alone. 
 
 Sect. I. Of the Practice of Patience 151 
 
 The Praftice and Adls of Patience, by way of Rule . . . 152 
 
 Sect. II. Ads of Patience by way of Prayer and Ejaculation 161 
 
 The Prayer to be faid in the beginning of a Sicknefs . . . 167 
 An Acfl of Refignation to be faid by a Sick Perfon in all the 
 
 evil Accidents of his Sicknefs 168 
 
 A Prayer for the Grace of Patience 169 
 
 A Prayer to be faid when the Sick Man takes Phyfic . . . 171 
 Sect. III. Of the Pra6lice of the Grace of Faith in the Time 
 
 of Sicknefs 172 
 
 Sect. IV, A<fts of Faith, by way of Prayer and Ejaculation, 
 
 to be faid by Sick Men in the Days of their Temptation . 178 
 
 The Prayer for the Grace and Strengths of Faith .... 180 
 Sect. V. Of the Pradice of the Grace of Repentance in 
 
 the Time of Sicknefs 181 
 
 Sect. VI. Rules for the Practice of Repentance in Sicknefs 188 
 Means of exciting Contrition, or Repentance of Sins, pro- 
 ceeding from the Love of God 193 
 
 Sect. VII. Ads of Repentance by way of Prayer and Ejacu- 
 lation, to be ufcd efpecially by Old Men in their Age, 
 
 and by all Men in their Sicknefs 200
 
 CONTENTS. XXV 
 
 Page 
 
 The Prayer for the Grace and Perfedlion of Repentance . 202 
 A Prayer for Pardon of Sins to be said frequently in time of 
 
 Sicknefs, and in all the portions of Old Age .... 204 
 An A<St of holy Refolution of Amendment of Life in cafe of 
 
 Recovery 207 
 
 Sect. VIII. An Analyfis or Refolution of the Decalogue, 
 and the fpecial precepts of the GofpeJ, defcribing the 
 Duties enjoined, and the Sins forbidden refpe6lively ; 
 for the afliftance of Sick Men in making their Confeffions 
 to God and his Minifters, and the rendering their Repent- 
 ance more particular and perfedl: 208 
 
 Firft Commandment 208 
 
 Second Commandment 210 
 
 Third Commandment 211 
 
 Fourth Commandment 212 
 
 Fifth Commandment 214 
 
 Sixth Commandment 215 
 
 Seventh Commandment 215 
 
 Eighth Commandment 216 
 
 Ninth Commandment 217 
 
 Tenth Commandment 217 
 
 The fpecial Precepts of the Gofpel 219 
 
 Sect. IX. Of the Sick Man's Pradlice of Charity and Juf- 
 
 tice, by way of Rule 223 
 
 Sect. X. Adls of Charity, by way of Prayer and Ejacula- . 
 tion ; which may alfo be ufed for Thankfgiving, in cafe 
 of Recovery 229 
 
 CHAPTER V. 
 
 0/ Vifitation of the Sick : Or, the AJfiJlance that is to be done 
 to dying perfons by the minijlry of their Clergy-Guides. 
 
 Sect. 1 234 
 
 Sect. II. Rules for the manner of Vifitation of Sick Per- 
 fons 237 
 
 Sect. III. Of miniftering in the Sick Man's Confeffion of 
 
 Sins and Repentance 241 
 
 Arguments and Exhortations to move the Sick Man to Con- 
 feffion of Sins 242 
 
 Inftruments by way of Confideration, to awaken a carelefs 
 
 perfon, and a ftupid Confcience 246
 
 xxvi CONTENTS. 
 
 Page 
 
 Sect. IV. Of the Miniftering to the Reftitutlon and Pardon, 
 or Reconciliation of the Sick Perfon, by adminiftering the 
 
 Holy Sacrament 259 
 
 Sect. V. Of miniftering to the Sick Perfon by the Spiritual 
 
 Man, as he is the Physician of Souls 273 
 
 Confiderations againft unreafonable Fears of not having our 
 
 Sins pardoned 274 
 
 An Exercife againft Defpair in the Day of our Death . . 283 
 
 Sect. VI. Confiderations againft Prefumption 291 
 
 Sect. VII. Offices to be said by the Minifter in his Vifita- 
 
 tion of the Sick 295 
 
 Prayer to be faid by the Prieft fecretly 295 
 
 The Prayer of S. Eujiratius the Martyr 299 
 
 A Prayer taken out of the Greek Eucholog'ion^ &c. . . . 300 
 The Order of Recommendation of the Soul in its Agony . 302 
 Prayers to be faid by the furviving Friends in behalf of them- 
 
 felves 307 
 
 A Prayer to be faid in the cafe of a fudden Death, or preffing 
 
 fatal danger 309 
 
 Sect. VIII. A Peroration concerning the Contingencies and 
 treatings of our departed Friends after Death, in order to 
 their Burial, &c 311
 
 THE RULE AND EXERCISES OF 
 
 HOLT DTING. 
 
 In which are defcribed 
 
 The MEANS and INSTRUMENTS of preparing ourfelves and 
 
 others refpedlively for a blefTed Death ; and the Remedies 
 
 againft the Evils and Temptations proper 
 
 to the ftate of Sicknefs : 
 
 Together with 
 
 Prayers and A6ls of Virtue to be ufed by Sick and Dying perfons, 
 or by others {landing in their attendance. 
 
 To which are added 
 
 Rules for the Vifitation of the Sick, and offices 
 proper for that Miniftry.
 
 To ^£ «aXwf 6i,7roOo!,viiv, 'loiov To7g aTiou^aion; ri ^uaig a7r£VEif/,sv, 
 
 ISOC. AD DEMONIC.
 
 The Rule and Exercifes 
 
 of Holy Dying. 
 
 CHAPTER I. 
 
 A gejieral Preparation towards a Holy and blejj'ed 
 Death by way of Coiiji deration. 
 
 Sect. I. 
 
 Conjideration of the Vanity and Shortnefs of 
 Mans Life. 
 
 MAN is a bubble, (faid the Greek Pro- 
 verb) which Lucian repre- , ^ , „ ^ 
 fents with advantages and 
 its proper circumftances, to this pur- 
 pofe ; faying, that all the world is a Storin, and Men 
 rife up in their feveral generations like Bubbles de- 
 fcending a fove pluvioy from God and the dew of 
 Heaven, from a tear and drop of Man, from Nature 
 and Providence : and fome of thefe inftantly fink into 
 the deluge of their firft parent, and are hidden in a 
 fheet of water, having had no other bufinefs in the 
 world, but to be born, that they might be able to 
 die : others float up and down two or three turns, 
 and fuddenly difappear, and give their place to 
 
 H. D. B
 
 2 GENERAL CONSIDERATIONS C.i. 
 
 others : and they that Hve longefl upon the face of 
 the waters are in perpetual motion, reftlefs and un- 
 eafy, and being crudied with the great drop of a cloud 
 link into flatnefs and a froth ; the change not being 
 great, it being hardly poffible it fhould be more a 
 nothing than it was before. So is every man : He 
 is born in vanity and lin ; he comes into the world 
 like morning Mufhrooms, foon thrufting up their 
 heads into the air, and converling with their kindred 
 of the fame produd:ion, and as foon they turn into 
 duft and forgetfulnefs : fome of them without any 
 other intereft in the affairs of the world, but that 
 they made their parents a little glad, and very for- 
 rowful : others ride longer in the ftorm ; it may be 
 until feven years of vanity be expired, and then per- 
 adventure the Sun fhines hot upon their heads, and 
 they fall into the Ihades below, into the cover of death 
 and darknefs of the grave to hide them. But if the 
 bubble ftands the fhock of a bigger drop, and out- 
 lives the chances of a child, of a carelefs Nurfe, of 
 drowning in a pail of water, of being overlaid by a 
 fleepy fervant, or fuch little accidents, then the young 
 man dances like a bubble empty and gay, and fhines 
 like a dove's neck, or the image of a rainbow, which 
 hath no fubftance, and whofe very imagery and co- 
 lours are fantaftical ; and fo he dances out the gaiety 
 of his youth, and is all the while in a florm, and en- 
 dures, only becaufe he is not knocked on the head 
 by 'a drop of bigger rain, or cruflied by the preffure 
 of a load of indigefled meat, or quenched by the dif- 
 order of an ill-placed humour : and to preferve a 
 man alive in the midft of fo many chances and hof- 
 tilitics is as great a miracle as to create him ; to pre-
 
 S. I. PREPARATORT TO DEATH. 3 
 
 ferve him from rufhing into nothing, and at firft to 
 draw him up from nothing, were equally the ilTues of 
 an Almighty power. And therefore the wife men 
 of the world have contended who (hall beft fit man's 
 condition with words fignifying his vanity and fhort 
 abode. Homer calls a man a leaf, the fmalleft, the 
 weakeft piece of a fhort-lived, unfteady plant. Pin- 
 dar calls him the dream of a Jhadow : Another, the 
 dream of the Jhadow of fmoke. But S. fames fpake 
 by a more excellent Spirit, fayin?, , , , 
 
 •^ _ ^ 1 ' J o James 4.. 14. ariui.ii;. 
 
 Our Ufe is hut a vapour^ 'viz. drawn 
 from the earth by a celeftial influence ; made of 
 fmoke, or the lighter parts of water, toffed with every 
 wind, moved by the motion of a Superior body, with- 
 out virtue in itfelf, lifted up on high, or left below, 
 according as it pleafes the Sun its Fofter-father. But 
 it is lighter yet. It is but appearing ; 
 a rantaltic vapour, an apparition, no- 
 thing real : it is not fo much as a mift, not the mat- 
 ter of a (hower, nor fubftantial enough to make a 
 cloud ; but it is like Cafjiopeid s chair, or Pelops' 
 (houlder, or the circles of Heaven, (pocivofxevu, for 
 which you cannot have a word that can fignify a 
 verier nothing. And yet the expreffion is one de- 
 gree more made diminutive : A vapour, a.ndfantaf- 
 tical, or a mere appearance, and this but yir a little 
 ^/^//(f neither; the very dream, the phan- , , , 
 tafm difappears in a fmall time, li^e the 
 Jhadow that depart eth, or like a tale that is told, or 
 as a dream when one awaketh. A man is fo vain, 
 fo unfixed, fo perifhing a creature, that he cannot 
 long laft in the fcene of fancy : a man goes off, and 
 is forgotten like the dream of a diftradied perfon.
 
 4 GENERAL CONSIDERATIONS C.i. 
 
 The fum of all is this : That thou art a maUy than 
 
 whom there is not in the world any greater inftance 
 
 xa u w<f.«'^«'ov tSv \iym- of heights and declenfions, of 
 ivflp^joci?, J- j^^ ^ fhadows, of mifery and 
 
 "f'^'^^r ,.^ folly, of laup-hter and tears, of 
 
 TaTTSlVOTUTa ^iov OlSeV XttjM.- ' '-' 
 
 /3^vc.. groans and death. 
 
 And becaufe this confideration is of great ufeful- 
 nefs and great neceflity to many purpofes of wifdom 
 and the Spirit ; all the fucceffion of time, all the 
 changes in nature, all the varieties of light and dark- 
 nefs, the thoufand thoufands of accidents in the world, 
 and every contingency to every man, and to every 
 creature, doth preach our funeral Sermon, and calls 
 us to look and fee how the old Sexton Time throws 
 up the earth, and digs a grave, where we mufi: lay 
 our fins or our forrows, and fow our bodies, till they 
 rife again in a fair or in an intolerable eternity. 
 Every revolution which the Sun makes about the 
 world divides between life and death ; and death 
 pofTefTes both thofe portions by the next morrow ; 
 and we are dead to all thofe months which we have 
 already lived, and we fhall never live them over 
 again : and ftill God makes little periods of our 
 
 . ,^ ao'C. Firft we change our world. 
 
 Nihil fibiqiiifquamdcfu- '^ r i i 
 
 turodehctiMomittcre; Id whcn wc comc ffom the womb to 
 
 quoque quod tenetur per r l ^U ^U r^t, C 'tU 
 
 manusexit,etipfamqu!im reel the Warmth of the Sun. Then 
 cidit: voivitur tcmpus ^^ llccp and cntcr mto the image 
 rata qukiem lege, lid per of death, in which ftatc we are 
 
 obicurum. Seneca. 
 
 unconcerned in all the changes of 
 the world : and if our mothers or our Nurfes die, 
 or a wild boar deftroy our vineyards, or our King be 
 fick, we regard it not, but during that ftate, are as 
 difiiiterefted as if our eyes were clofed with the clay
 
 S. I. PREPARATORT TO DEATH. 5 
 
 that weeps in the bowels of the earth. At the end of 
 feven years, our teeth fall and die before us, repre- 
 fenting a formal Prologue to the Tragedy ; and ftill 
 every feven years it is odds but we fhall finifh the laft 
 fcene : and when Nature, or Chance, or Vice takes 
 our body in pieces, weakening fome parts and looling 
 others, we tajle the grave and the folemnities of our 
 own Funerals, firft, in thofe parts that miniftered to 
 Vice, and next, in them that ferved for Ornament ; 
 and in a fhort time even they that ferved for neceffity 
 become ufelefs, and entangled like the wheels of a 
 
 broken clock. Baldnefs is but a Ut mortem dtius venire 
 
 drefTing to our funerals, the pro- scitotam capitis perifle 
 per ornament of mourning, and of p^'fem. 
 a perfon entered very far into the regions and pof- 
 feffion of Death : and we have many more of the 
 fame iignification ; Gray hairs, rotten teeth, dim eyes, 
 trembling joints, fhort breath, ftiif limbs, wrinkled 
 fkin, fhort memory, decayed appetite. Every day's 
 neceffity calls for a reparation of that portion which 
 death fed on all night when we lay in his lap, and 
 flept in his outer chambers. The very fpirits of a 
 man prey upon the daily portion of bread and fiefb, 
 and every meal is a refcue from one death, and lays 
 up for another : and while we think a thought we 
 die ; and the clock flrikes, and reckons on our por- 
 tion of Eternity : we form our words with the breath 
 of our noftrils, we have the lefs to live upon for every 
 word we fpeak. 
 
 Thus Nature calls us to meditate of death by thofe 
 things which are the inftruments of ading it : and 
 God by all the variety of his Providence makes us 
 fee death everywhere, in all variety of circumftances.
 
 6 GENERAL CONSIDERATIONS C.i. 
 
 and drefled up for all the fancies, and the expedla- 
 tion of every lingle perfon. Nature hath given us 
 one harvefl every year, but death hath tvv^o : and the 
 Spring and the Autumn fend throngs of men and 
 women to charnel-houfes ; and all the Summer long 
 men are recovering from their evils of the Spring, 
 till the Dog-days come, and then the Sirian ftar 
 make the Summer deadly ; and the fruits of Au- 
 tumn are laid up for all the year's provifion, and the 
 man that gathers them eats and furfeits, and dies and 
 needs them not, and himfelf is laid up for Eternity ; 
 and he that efcapes till Winter, only flays for ano- 
 ther opportunity, w^hich the diftempers of that quar- 
 ter minifler to him w^ith great variety. Thus death 
 reigns in all the portions of our time. The Autumn 
 with its fruits provides diforders for us, and the Win- 
 ter's cold turns them into fliarp difeafes, and the 
 Spring brings flowers to flrew our hearfe, and the 
 Summer gives green turf and brambles to bind upon 
 our graves. Calentures and Surfeit, Cold and Agues 
 are the four quarters of the year, and all minifter to 
 Death ; and you can go no whither, but you tread 
 upon a dead man's bones. 
 
 The wild fellow in Petronius that efcaped upon a 
 broken table from the furies of a fhipwreck, as he 
 was funning himfelf upon the rocky fhore, efpied a 
 man rolled upon his floating bed of waves, ballafl:ed 
 with fand in the folds of his garment, and carried 
 by his civil enemy the fea towards the fhore to find 
 a grave: and it caft him into fome fad thoughts: 
 .... , That peradventure this man's wife 
 
 Navigationes longas, et -i 
 
 percrratisiittoribusaiienis in fomc Dart of the Coutiueut, fafe 
 
 Icros in patiiam reclitus i i i v r 
 
 proi.oniiTuis, miiitiam, ci and Warm, looks next month tor
 
 S. I. PREPARATORT TO DEATH. 7 
 the good man's return ; or it may ^^tl'l^e.ifrp^cr 
 
 be his fon knows nothing of the tiones, offidommque per 
 
 *-^. omcia proceflus, cum in- 
 
 tempefl ; or his father thinks of terim ad latus mors eft; 
 
 , -« _, . , .y- 1 • 1 n-11 • quae quoniam nunquam 
 
 that airechonate kllS which Itlll is cogitatmnifialiena, nobis 
 
 ^U„ ^^^A ^1^ —^^.^'^ fubinde ingeruntur mor- 
 warm upon the good old mans talitatisexempla,nondiu- 
 
 cheek ever fince he took a kind tiusquam dmn miramur 
 
 haslura. beneca. 
 
 farewell ; and he weeps with joy 
 to think how bleffed he fhall be when his beloved 
 boy returns into the circle of his Father's Arms. 
 Thefe are the thoughts of mortals, this is the end and 
 fum of all their defigns : a dark night and an ill 
 Guide, a boifterous fea and a broken Cable, a hard 
 rock and a rough wind dafhed in pieces the fortune 
 of a whole family, and they that fhall weep loudeft 
 for the accident, are not yet entered into the ftorm, 
 and yet have fuffered fhipwreck. Then looking 
 upon the carcafs, he knew it, and found it to be the 
 Mafler of the fhip, who the day before caft up the 
 accounts of his patrimony and his trade, and named 
 the day when he thought to be at home : fee how 
 the man fwims who was fo angry two days fince ; 
 his paffions are becalmed with the ftorm, his accounts 
 cafi: up, his cares at an end, his voyage done, and his 
 gains are the ftrange events of death, which whe- 
 ther they be good or evil, the men that are alive 
 feldom trouble themfelves concerning the interefi; of 
 the dead. 
 
 But feas alone do not break our vefi^el in pieces : 
 Everywhere we may be fhipwrecked. A valiant 
 General, when he is to reap the harveft of his crowns 
 and triumphs, fights unprofperoufly, or falls into a 
 Fever with joy and wine, and changes his Laurel into 
 Cyprefs, his triumphal chariot to an Hearfe ; dying
 
 8 GENERAL CONSIDERATIONS C.i. 
 
 the night before he was appointed to perifh, in the 
 drunkennefs of his feftival joys. It was a fad arreft of 
 the loofeneifes and wilder feafts of the French Court, 
 when their King \_Henry 2.] was killed really by the 
 fportive image of a fight- And many brides have 
 died under the hands of Paranymphs and Maidens 
 dreffing them for uneafy joy, the new and undif- 
 cerned chains of marriage, according to the faying 
 of Benfirach the wife Jew, " The Bride went into her 
 chamber y mid knew not what JJjould befall her there'' 
 Some have been paying their vows, and giving thanks 
 for a profperous return to their own houfe, and the 
 roof hath defcended upon their heads, and turned 
 their loud religion into the deeper filence of a grave. 
 And how many teeming Mothers have rejoiced over 
 their fwelling wombs, and pleafed themfelves in be- 
 coming the channels of bleffing to a family ; and the 
 Midwife hath quickly bound their heads and feet, 
 and carried them forth to burial ? 
 
 Ouin lex eadem manet ^^ .^ , i-ii r tt* 
 
 omnes, Or ellc the birth-day or an Heir 
 
 Gemitum dare forte fob j^^^j^ ^^^^ ^j^^ ^^^^^ ^^ ^j^^ p^^j^^^ 
 
 Cognataque funera nobis brOUght iutO the houfc, and thc 
 
 Aliena in morte dolere. o ' 
 
 Prud. Hymn, exequiis divided Mothcr hath been forced 
 
 defun£lor. . . . • r ^ 
 
 to travail twice, with a painrul 
 birth, and a fadder death. 
 
 There is no flate, no accident, no circumflance of 
 our life, but it hath been foured by fome fad in- 
 itance of a dying friend : a friendly meeting often 
 ends in fome fad mifchance, and makes an eternal 
 parting : and when the Poet /EJchylus was fitting 
 under the walls of his houfe, an Eagle hovering over 
 his bald head, mifiook it for a fi:one, and let fall his 
 oyflcr, hoping there to break the fliell, but pierced 
 the poor man's fkull.
 
 S. I. FREPARATORT TO DEATH. g 
 
 Death meets us everywhere, and is procured by 
 every inflrument, and in all chances, and enters in 
 at many doors ; by violence and fecret influence, by 
 the afpecft of a ftar and the ftink . ^. . 
 
 t _ _ Aut ubi mors non elt, 
 
 of a mift, by the emiffions of a fi juguiatis aqus ? 
 
 - . _ Martial. 
 
 cloud and the meeting or a vapour, 
 by the fall of a chariot and the ftumbling at a ftone, 
 by a full meal or an empty ftomach, by watching at 
 the wine or by watching at prayers, by the Sun or 
 the Moon, by a heat or a cold, by lleeplefs nights or 
 fleeping days, by water frozen into the hardnefs and 
 fharpnefs of a dagger; or water thawed into the 
 floods of a river, by a hair or a raifin, by violent 
 motion or fitting fcill, by feverity or diflblution, by 
 God's mercy or God's anger, by every thing in pro- 
 vidence and every thing in manners, by every thing in 
 nature and every thine in chance. „ . ,., 
 
 J o Lurnt mortalibus 
 
 Eripitiir perfona, manet res: we aevum, 
 
 J . . , . r r ^ Nee nal'ci bis pofTe datur; 
 
 take pains to heap up thmgs ufeful fugit hoia, rapitque 
 
 ■\. r 1 11* Tartareus torrens, ac fe- 
 
 to our life, and get our death in cum fene fub umbras, 
 the purchafe; and the perfon is '' ;4:,'"r/£::"' 
 fnatched away, and the goods re- 
 main. And all this is the law and conftitution of 
 nature, it is a punifhment to our lins, the unalterable 
 event of providence, and the decree of Heaven. The 
 chains that confine us to this condition are flirong as 
 defi:iny, and immutable as the eternal laws of God. 
 I have converfed with fome men who rejoiced in 
 the death or calamity of others, and accounted it as a 
 judgment upon them for being on the other fide, and 
 againft them in the contention ; but within the re- 
 volution of a few months the fame man met with a 
 more uneafy and unhandfome death : which when
 
 lo GENERAL CONSIDERATIONS C.i. 
 
 I faw, I wept, and was afraid ; for I knew that it 
 mufl: be fo with all men, * for we 
 
 Tsflvaflj, K7.fx J'' iyii tote i /- n 1 1 i • i 1 
 
 Js^^a., oTTTroTE «v j^ allo Ihall die, and end our quar- 
 
 Z£i(f ISeXj) TEXlirai. II. v'. -i ■. • ^ rr 
 
 rels and contentions by palling to 
 a final fentence. 
 
 SECT. II. 
 
 The Conjideration reduced to PraBice. 
 T will be very material to our beft and no- 
 
 bleft purpofes, if we reprefent this fcene 
 of change and forrow a little more drefTed 
 up in Circumftances, for fo we fhall be more apt to 
 prad:ife thofe Rules, the do6trine of which is confe- 
 quent to this Confideration. * It is a mighty change 
 that is made by the death of every perfon, and it is 
 vilible to us who are alive. Reckon but from the 
 fpritefulnefs of youth, and the fair cheeks and full 
 eyes of childhood, from the vigoroufnefs and ftrong 
 flexure of the joints of five and twenty, to the hol- 
 lownefs and dead palenefs, to the loathfomenefs and 
 horror of a three days' burial, and we fhall perceive 
 the diftance to be very great and very ftrange. But 
 fo have I feen a Rofe newly fpringing from the clefts 
 of its hood, and at firft it was fair as the Morning, 
 and full with the dew of heaven, as a Lamb's fleece ; 
 but when a ruder breath had forced open its virgin 
 modefty, and difmantled its too youthful and unripe 
 retirements, it began to put on darknefs, and to de- 
 cline to foftnefs and the fymptoms of a fickly age ; 
 it bowed the head, and broke its fl:alk, and at night, 
 having loft fome of its leaves and all its beauty, it
 
 S.2. PREPARATORT TO DEATH. ii 
 
 fell into the portion of weeds and outworn faces. 
 The fame is the portion of every man and every 
 woman ; the heritage of worms and ferpents, rotten- 
 nefs and cold didionour, and our beauty fo changed, 
 that our acquaintance quickly knew us not, and that 
 change mingled with fo much horror, or elfe meets 
 fo with our fears and weak difcourfings, that they 
 who fix hours ago tended upon us, either with cha- 
 ritable or ambitious fervices, cannot without fome 
 regret ftay in the room alone where the body lies 
 ftripped of its life and honour. I have read of a fair 
 young German Gentleman, who living, often refufed 
 to be pictured, but put off the importunity of his 
 friends' defire, by giving way that after a few days' 
 burial they might fend a painter to his vault, and, if 
 they faw caufe for it, draw the image of his death 
 unto the life. They did fo, and found his face half 
 eaten, and his midriff and back-bone full of ferpents ; 
 and fo he ftands pidured among his armed Ancef- 
 tors. So does the faireft beauty 
 
 , , , Ml 1 1 1 • 7 Anceps forma bonum 
 
 change, and it will be as bad with mortaiibus 
 
 dj ^1- U i r Exiffui donum breve tem- 
 
 me ; and then, what ler- poris;— 
 
 VantS (hall we have to wait upon Ut fulgor teneris qui ra- 
 
 r diat gems 
 
 US in the grave ? what friends to Momento rapitur \ nuiia- 
 
 *-' _ que non dies 
 
 Vifit US ? what officious people to Formofi fpolium corporis 
 ■t r 1 • /^ 1 abllulit. Seneca. 
 
 cleanle away the moilt and un- 
 wholefome cloud refiedied upon our faces from the 
 fides of the weeping vaults, which are the longeft 
 weepers for our funeral ? 
 
 This difcourfe will be ufeful, if we confider and 
 pradlife by the following Rules and confiderations 
 refped:ively. 
 
 I. All the Rich and all the Covetous men in
 
 12 GENERAL CONSIDERATIONS C.i. 
 
 the world will perceive, and all the world will per- 
 ceive for them, that it is but an ill recompenfe for 
 „ r all their cares, that by this time 
 
 Kape, congere, aurer, ■' 
 
 poffidejieiinquendumeft. all that (ball bc left will bc this, 
 that the neighbours fliall fay. He 
 died a rich man : and yet his wealth will not profit 
 him in the grave, but hugely fwell the fad accounts 
 of Doomfday. And he that kills the Lord's people 
 with unjuft or ambitious wars for an unrewarding 
 intereft, fhall have this charad:er, 
 
 Annos omnes prode- 
 
 git, ut ex eo annus unus that hc thrcw away all the days of 
 
 iiunieretur, et per mille ^ • ^• r ^ • i i 
 
 indignitates laboravit in HIS liic, that One year might be 
 
 titulura fepulchri. Senec. t „ j '..l, l,' XT „ J 
 
 ^ reckoned With nis JName, and com- 
 
 puted by his reign or confuKhip : and many men by 
 great labours and aflronts, many indignities and 
 crimes, labour only for a pompous Epitaph, and a 
 loud title upon their Marble ; whilft thofe into 
 whofe pofTefiions their heirs or kindred are entered 
 are forgotten, and lie unregarded as their aflies, and 
 without concernment or relation, as the turf upon 
 Jam eomm prabendas the facc of their gravc. * A man 
 
 alii poflidcnt, et nefcio J c ^l. t. /L j 
 
 utmm de iis cogitant. may read a Sermon, the belt and 
 Gerfon. ^loft paflionatc that ever man 
 
 Me veterumfrcquens i i -ri n ^^ y 
 
 Memphis Pyramidum do- prcachcd, it hc ihall but CUtCr lUtO 
 
 Mrp'reffetumuioiachry- the fepulchrcs of Kings. In the 
 ma gionae, fame Efcurial where the Spanifli 
 
 Me projecta jacentium / •' 
 
 PafTim per popuios bufta Priuces Uvc in grcatuefs and pow- 
 
 Quiritium, ° ^ 
 
 Et viiisZcphyrojocus cr, and decree war or peace, they 
 
 Jaftati cineres et proce- « t i i j 
 
 rum rogi, have wilely placed a cemetery 
 
 R:;r;':rhfS, where their allies and their glory 
 ^'^^"f'" , {hall flcep till time fliall be no 
 
 M;flium mulla moncnt. •• 
 
 lyric, caf. 1. 2. oj. 27. morc '. and where our Kings have 
 been crowned, their Anceftors lay interred, and they
 
 S.2, PREPARArORT ro DEAm. 13 
 
 mud walk over their Grandfire's head to take his 
 crown. There is an acre fown with royal feed, the 
 copy of the greatefl: change, from rich to naked, from 
 cieled roofs to arched coffins, from living like Gods to 
 die like Men. There is enough to cool the flames of 
 luft, to abate the heights of pride, to appeafe the itch 
 of covetous deiires, to fully and dafli out the dif- 
 fembling colours of a luftful, artificial and imaginary 
 beauty. There the warlike and the peaceful, the 
 fortunate and the miferable, the beloved and the 
 defpifed Princes mingle their duft, and pay down 
 their fymbol of Mortality, and tell all the world that, 
 when we die, our afhes fhall be equal to Kings, and 
 our accounts eafier, and our pains or our crowns 
 fhall be lefs. * To my apprehenfion it is a fad 
 record which is left by Athenceus concerning Ninus 
 the great AJjyrian Monarch, whofe life and death is 
 fummed up in thefe words : * Ninus the AJfyrian had 
 
 * an Ocean of gold, and other riches more than the 
 
 * fand in the Cafpian fea ; he never faw the ftars, 
 
 * and perhaps he never defired it ; he never ftirred 
 
 * up the holy lire among the Magi^ nor touched his 
 
 * God with the facred rod according to the Laws ; 
 
 * he never oflfered facrifice, nor worshipped the Deity, 
 
 * nor adminiftered juftice, nor fpake to his people, 
 
 * nor numbered them : but he was moft valiant to 
 
 * eat and drink, and having mingled his wines he 
 
 * threw the reft upon the ftones : This man is dead : 
 
 * Behold his Sepulchre, and now hear where Ninus 
 
 * is. Sometimes I was Ninus, and drew the breath 
 
 * of a living man, but now am nothing but clay. I 
 
 * have nothing but what I did eat, and whati ferved 
 
 * to myfelf in luft [that was and is all my portion :]
 
 14 GENERAL CONS IDERATIONS C.i. 
 
 ' the wealth with which I was [efteemed] blelTed, 
 
 * my enemies meeting together (hall bear away, as 
 
 * the mad Thyades carry a raw Goat. I am gone to 
 
 * Hell ; and when I went thither, I neither carried 
 
 * Gold, nor Horfe, nor filver Chariot. I that wore a 
 'AflavaTi'a; J' cix. iWiv, oij' * Mitre, am now a little heap of 
 Ti T«^"x^rTkavT' i«rva duft.' * I know not any thing that 
 , ^T'*,"*; ' ~ can better reprefent the evil con- 
 
 TdXn'^Ht T«r;'v. Menand. dition of a wickcd man, or a 
 changing greatnefs. From the greateft fecular dig- 
 nity to dufl and afhes his nature bears him, and from 
 thence to hell his fins carry him, and there he fliall 
 be for ever under the dominion of chains and Devils, 
 wrath and an intolerable calamity. This is the re- 
 ward of an unfandlified condition, and a greatnefs ill 
 gotten or ill adminiftered. 
 
 2. Let no man extend his thoughts, or let his hopes 
 wander towards future and far-difiant events and 
 accidental contingencies. This day is mine and 
 yours, but ye know not what Jliall be on the morrow : 
 ^. . ,, and every mornine creeps out of a 
 
 ra j'aCpv TK oTj£ :— Anacr. ^^j.}^ cloud, leaving behind it an 
 
 ignorance and filence deep as midnight, and undif- 
 cerned as are the Phantafms that make a chrifome 
 child to fmile : fo that we cannot difcern what 
 ^.,r r c comes hereafter, unlefs we had a 
 
 Quid lit ruturum eras, lu- 
 
 gc qusrere, et light frooi Hcavcu brighter than 
 
 Qiiem ibis dierum ciin- - . ^ ^ a i i 
 
 que dabit, lucro the viiion 01 au Angel, even the 
 
 Appone. — Horat. Spirit of Prophccy. Without re- 
 velation we cannot tell whether we fllall eat to-mor- 
 row, or whether a Squinancy Ihall choke us : and it 
 is written in the unrevealed folds of Divine Predel- 
 tination, that many who arc this day alive fliall to-
 
 S.2. PREPARArORT TO DEATH. 15 
 
 morrow be laid upon the cold earth, and the women 
 fhall weep over their fliroud, and drefs them for their 
 funeral. St. James in his Epiftle notes the folly of 
 fome men, his contemporaries, who were fo im- 
 patient of the event of to-morrow, or the accidents 
 of next year, or the good or evils of old age, that 
 they would confult Aftrologers and witches. Oracles 
 and devils, what (hould befall them the next Calends ; 
 what (hould be the event of fuch a voyage, what 
 God had written in his book concerning the fuccefs 
 of battles, the election of Emperors, the Heir of 
 Families, the price of Merchandife, the return of 
 the Tyrian fleet, the rate of Sidonian Carpets : and as 
 they were taught by the crafty and lying Demons, 
 fo they would expe(5t the ifliie : and oftentimes by 
 difpofing their aifairs in order toward fuch events, 
 really did produce fome little accidents according to 
 their exped:ation ; and that made them truft the 
 Oracles in greater things, and in all. Againfl: this 
 he oppofes his Counfel, that we fhould not fearch 
 after forbidden records, much lefs ., ,, , , . 
 
 JNec Jiabyjonios 
 
 by uncertain fignifications : for Tentaiisnumeros:utme- 
 
 . ^ . ° , hus.quicquiderit, pati, 
 
 Whatloever is dllpoled to happen Seu plures hyemes, feu 
 1 ^1 J r . 1 r tribuit Jupiter ultimam. 
 
 by the order or natural caules or Horat. 
 
 civil counfels, may be refcinded by Atvosincertam,mortaies, 
 
 ..J p funeris hoiam 
 
 a peculiar decree 01 providence, Qusritis, et qua fit mors 
 
 b. J 1 , 1 1 ^1 r aditura via. Propert. 
 
 e prevented by the death of „ . ^^,. 
 
 ^ •' _ Poena minor certam lubi- 
 
 the interefted perfons ; who, while to perferre ruinam; 
 
 I . I r 11 11- Quod timeas gravius ful- 
 
 their hopes are lull, and their tinuiffediu. 
 caufes conjoined, and the work Catui.eieg. ..^^. 
 
 brought forward, and the fickle put into the harveft, 
 and the firft fruits offered and ready to be eaten, even 
 then if they put forth their hand to an event that
 
 i6 GENERAL CONSIDERATIONS C.i. 
 
 ftands but at the door, at that door their body may be 
 carried forth to burial, before the expectation fhall 
 enter into fruition. When Richilda the widow of 
 Albert Earl of Eberjberg had feafted the Emperor 
 Henry III., and petitioned in behalf of her Nephew 
 Welpho for fome lands formerly poiTefled by the Earl 
 her hufband; jufl: as the Emperor held out his hand 
 to fignify his confent, the chamber floor fuddenly 
 fell under them, and Richilda falling upon the edge 
 of a bathing veifel was bruifed to death, and ftayed 
 not to fee her Nephew fieep in thofe lands which 
 the Emperor was reaching forth to her, and placed 
 at the door of reilitution. 
 
 -J. As our hopes muft be con- 
 
 Certa amittimus dum ^ -' 
 
 incertapetimus.atquehoc fined, fo muft OUr deflgTlS : let US 
 cvenit In labore atque • n i ^ r r 
 
 in dolore, ut mors obre- UOt prOJCCt loUg dellgUS, Cratty 
 
 patinterim. Flaut.Ffeud. ^j^^^^ ^^^ diggings fo deep that 
 
 the intrigues of a defign fhall never be unfolded till 
 our Grand-children have forgotten our virtues or our 
 vices. The work of our foul is cut fhort, facile, 
 fweet and plain, and fitted to the fmall portions of 
 our fhorter life : and as we muft not trouble our 
 inquiry, fo neither muft we intricate our labour and 
 purpofes with what we fhall never enjoy. This rule 
 does not forbid us to plant Orchards which fhall 
 feed our Nephews with their fruit ; for by fuch 
 provifions they do fomething towards an imaginary 
 immortality, and do charity to their Relatives : But 
 fuch projects are reproved which difcompofe our 
 ^ ., , . ,. , prefent duty by lono^ and future 
 
 yjwiX brcvi tortes jacula- ^ . 
 
 "Hirxvo defiffns : fuch which by caftins: 
 
 Multa? Horat. ° , i-n 
 
 in.^ », „r.,>,rfn^^ fn ^ur laDours to events at diltance, 
 
 Jam fc premct nox, ra- ' 
 
 buixque Manes, makc US Icfs to remember our 
 
 F,t (inmiistxili^ Pliitonia. 
 
 Horat. death (landing at the door. It is
 
 S.2. PREPARATORT TO DEATH. ij 
 
 fit for a man to work for his day's wages, or to con- 
 trive for the hire of a week, or to lay a train to make 
 provifions for fuch a time as is within our eye, and 
 in our duty, and within the ufual periods of Man's 
 life ; for whatfoever is made necelTary, is alfo made 
 prudent : but while we plot and bufy ourfelves in 
 the toils of an ambitious war, or the levies of a great 
 eftate. Night enters in upon us, and tells all the 
 world how like fools we lived, and how deceived 
 and miferably we died. Seneca tells of Senecio Cor- 
 nelius, a man crafty in getting and tenacious in hold- 
 ing a great eftate, and one who was as diligent in the 
 care of his body as of his money, curious of his 
 health as of his pofTeffions, that he all day long at- 
 tended upon his fick and dying friend ; but when he 
 went away was quickly comforted, fupped merrily, 
 went to bed cheerfully, and on a fudden being fur- 
 prifed by a fquinancy, fcarce drew his breath until 
 the Morning, but by that time died, being fnatched 
 from the torrent of his fortune, and the fwelling 
 tide of wealth, and a likely hope bigger than the 
 neceffities of ten men. This accident was much 
 noted then in Rome, becaufe it happened in fo great 
 a fortune, and in the midfl of wealthy defigns ; and 
 prefently it made wife men to confider, how im- 
 prudent a perfon he is who difpofes of ten years 
 to come, when he is not Lord of to-morrow. 
 
 4. Though we mufl not look fo far off, and pry 
 abroad, yet we muft be bufy near ^„ . 
 
 •' •' lUe enim ex ruturo luf- 
 
 at hand ; we muft with all arts of penditur, cui initum eit 
 
 , _ . . ^ . . ~ prasfens. Seneca. 
 
 the bpirit leize upon the prelent, 
 becaufe it pafies from us while we fpeak, and be- 
 caufe in it all our certainty does confift. We mufl 
 
 H. D. c
 
 i8 GENERAL CONSIDERATIONS C.i. 
 
 take our waters as out of a torrent and fudden fhower, 
 which will quickly ceafe dropping from above, and 
 quickly ceafe running in our channels here below : 
 This inftant will never return again, and yet it may 
 be this inftant will declare or fecure the fortune of a 
 whole eternity. The old Greeks and Romans taught 
 us the prudence of this rule : but Chriftianity teaches 
 us the Religion of it. They fo feized upon the 
 ^tate fruere; mobiii prcfcut, that they would lofe no- 
 
 curfu fugit. Seneca. ^j^-^g q£ ^|^g ^^y^ pkafurC. Let 
 
 US eat and drink, for to-morrow we fiall die, that was 
 their Philofophy ; and at their folemn feafts they 
 would talk of death to heighten the prefent drink- 
 ing, and that they might warm their veins with a 
 fuller chalice, as knowing the drink that was poured 
 upon their graves would be cold and without relifh. 
 . , , . Break the beds, drink your wine. 
 
 Martial. 1. 2. epig. 59. 7 , ■ 7 r j j 
 
 crown your heads with rojes, and be- 
 fmear your curled locks with Nard ; for God bids you to 
 re?nember death : fo the Epigrammatift fpeaks the 
 fenfe of their drunken Principles. Something to- 
 wards this fignification is that of Solomon, There is 
 nothing better for a man than that he fiould eat and 
 drink, and that he Jhould make his foul enjoy good in his 
 
 labour ; for that is his portion ; for 
 
 Ecclef.2.24. & 3.2Z. /7 ,, / • ,• r 7 
 
 who J hall bring htm to Jee that 
 which Jhall be after him ? But although he con- 
 cludes all this to be vanity, yet becaufe it was the 
 * Amici, (iiim vivimus, heft thing that was then commonly 
 „.. ^i^^"-\^- . . known,* that they fhould feize 
 
 ^ i^fl/E.KaJwEpiWo upon the prefent with a temperate 
 
 TiW. ufe of permitted pleafures, I had 
 
 Hoc: ctiam faciunt, ubi ^ ^ , ^^, .^. 
 
 difcubuere, tuncntque rcalou to lay that Chnltianity
 
 ^.2. PREPARATORT TO DEATH. 19 
 taught us to turn this into religion. p°5"'^ /*p^ homines, et 
 
 '-' o inumbrant oracoronis ; 
 
 For he that by a prefent and a Exanimoutdicant,"bre. 
 
 ^ 1 1 • r r 1 vis eft hie fruftus ho- 
 
 conitant nohnels lecures the pre- muiiis; 
 fent, and makes it ufeful to his ^'Z^T\j:SlC 
 noblefl purpofes, he turns his con- ^'^" ■^"^^^^- ^'^' ^• 
 dition into his befl advantage, by making his un- 
 avoidable fate become his neceffary religion. 
 
 To the purpofe of this rule is that colled: of Tuf- 
 can Hieroglyphics which we have from Gabriel Si- 
 meon. * Our life is very fhort, beauty is a cozenage, 
 
 * money is falfe and fugitive ; Empire is odious, and 
 
 * hated by them that have it not, and uneafy to them 
 
 * that have ; vid:ory is always uncertain, and peace 
 
 * moft commonly is but a fraudulent bargain, old 
 
 * age is miferable, death is the period, and is a happy 
 
 * one, if it be not foured by the fins of our life : but 
 ' nothing continues but the effeds of that wifdom 
 ' which employs the prefent time in the adls of a 
 ' holy religion, and a peaceable confcience:' for 
 they make us to live even beyond our funerals, em- 
 balmed in the fpices and odours of a good name, 
 and entombed in the grave of the Holy yefiis, where 
 we {hall be drelTed for a bleffed refurredion to the 
 ftate of Angels and beatified Spirits. 
 
 5. Since we ftay not here, being people but of a 
 day's abode, and our age is like that of a fiy, and 
 contemporary with a gourd, we mufl look fome- 
 where elfe for an abiding city, a place in another 
 country to fix our houfe in, whofe walls and foun- 
 dation is God, where we mufl find reft, or elfe be 
 reftlefs for ever. For whatfoever ^ - ,• • u 
 
 Quis lapiens bono 
 
 eafe we can have or fancy here, is Confidat fragiu? dum li- 
 
 cct utere ; 
 
 fhortly to be changed into fad-
 
 20 GENERAL CONSIDERATIONS C. i. 
 
 Tempus te taciturn fu- nefs, or tedioufncfs : it goes away 
 
 bruet, horaque ~ ... - . , ^ 
 
 Semper prsterita deterior tOO loon, like the periOQS 01 OUF 
 fublt. Se.ec. H^ppol. j-^^ . ^^ ^^^^ ^^^ ^^^^^ j-j^^ ^^^ 
 
 forrows of a finner : its one wearinefs, or a contrary 
 difturbance, is its load ; or it is eafed by its revolu- 
 tion into vanity and forgetfulnefs ; and where either 
 there is forrow or an end of joy, there can be no 
 true felicity ; which becaufe it muft be had by fome 
 inftrument, and in fome period of our durations, we 
 muft carry up our affedions to the manfions pre- 
 pared for us above, where eternity is the meafure, 
 felicity is the flate. Angels are the company, the 
 Lamb is the light, and God is the portion and in- 
 heritance. 
 
 SECT. III. 
 
 Rules and fpiritual Arts of lengthening our Days, and 
 to take off the ObjeSlion of a JJiort Life. 
 
 ^^N the accounts of a man's life we do not 
 Jf reckon that portion of days in which we 
 1^ are fhut up in the prifon of the womb ; we 
 tell our years from the day of our Birth : and the 
 fame reafon that makes our reckoning to flay fo long, 
 fays alfo that then it begins too foon. For then we 
 are beholden to others to make the account for us : 
 for we know not of a long time whether we be alive 
 or no, having but fome little approaches and fymp- 
 toms of a life. To feed, and lleep, and move a 
 little, and imperfectly, is the flate of an unborn 
 child ; and when he is born, he does no more for a 
 ;rood while : and what is it that fliall make him to
 
 S.2. PREPARArORT TO DEATH. 21 
 
 be efteemed to live the life of a man ? and when fliall 
 that account begin ? For we fliould be loth to have 
 the accounts of our age taken by the meafures of a 
 beaft ; and fools and diftrad:ed perfons are reckoned 
 as civilly dead ; they are no parts of the Common- 
 wealth, nor fubjed: to Laws, but fecured by them in 
 Charity, and kept from violence as a man keeps his 
 Ox : and a third part of our life is fpent before we 
 enter into a higher order, into the flate of a Man. 
 
 2. Neither muft we think that the life of a man 
 begins when he can feed himfelf, or walk alone, when 
 he can fight, or beget his like ; for fo he is contem- 
 porary with a camel or a cow ; but he is firfl a man 
 when he comes to a certain, fteady ufe of reafon, ac- 
 cording to his proportion : and when that is, all the 
 world of men cannot tell precifely. Some are called 
 at age at fourteen, fome at one and twenty, fome 
 never ; but all men late enough ; for the life of a man 
 comes upon him llowly and infenfibly. But as when 
 the Sun approaches towards the gates of the morn- 
 ing, he firll opens a little eye of Heaven, and fends 
 away the fpirits of darknefs, and gives light to aCock, 
 and calls up the Lark to Matins, and by and by gilds 
 the fringes of a cloud, and peeps over the Eaftern 
 hills, thrufting out his golden horns, like thofe which 
 decked the brows of Mofes when he was forced to 
 wear a veil, becaufe himfelf had feen the face of God ; 
 and ftill while a man tells the ftory, the Sun gets up 
 higher, till he fhews a fair face and a full light, and 
 then he fhines one whole day, under a cloud often, and 
 fometimes weeping great and little (howers, and fets 
 quickly : fo is a man's reafon and his life. He firft 
 begins to perceive himfelf to fee or tafte, making little
 
 22 GENERAL CONSIDERATIONS C. i. 
 
 reflecftions upon his adlions of fenfe, and can difcourfe 
 of flies and dogs, (hells and play, horfes and liberty : 
 but when he is ftrong enough to enter into arts and 
 little inftitutions, he is at firft entertained with trifles 
 and impertinent things, not becaufe he needs them, 
 but becaufe his underftanding is no bigger, and little 
 images of things are laid before him, like a cock- 
 boat to a whale, only to play withal : but before a 
 man comes to be wife, he is half dead with gouts 
 and confumptions, with catarrhs and aches, with fore 
 eyes and a worn-out body. So that if we mufl not 
 reckon the life of a man but by the accounts of his 
 reafon, he is long before his foul be drefl^ed ; and he 
 is not to be called a man without a wife and an 
 adorned foul, a foul at leaft furnifhed with what is 
 neceflary towards his well-being : but by that time 
 his foul is thus furniflied, his body is decayed ; and 
 then you can hardly reckon him to be alive, when 
 his body is poiTefTed by fo many degrees of death. 
 
 3. But there is yet another arreft. At firfl: he 
 wants ftrength of body, and then he wants the ufe 
 of reafon, and when that is come, it is ten to one 
 but he ftops by the impediments of vice, and wants 
 the flrengths of the Jpirit ; and we know that Body 
 and Sou/ and Spirit are the conftituent parts of every 
 Chriftian man. And now let us confider what that 
 thing is which we call years of difcretion. The 
 young man is pafTed his Tutors, and arrived at the 
 bondage of a caitive fpirit ; he is run from difcipline, 
 and is let loofe to paflion ; the man by this time hath 
 wit enough to choofe his vice, to ad: his luil, to 
 court his miflrefs, to talk confidently and ignorantly 
 and perpetually, to defpife his betters, to deny nothing
 
 S.2' PREPARATORT TO DEATH. 23 
 
 to his appetite, to do things that when he is indeed 
 a man he muft for ever be afhamed of: for this is 
 all the difcretion that moft men fhew in the firft 
 ftage of their Manhood ; they can difcern good from 
 evil ; and they prove their fkill by leaving all that 
 is good, and w^allowing in the evils of folly and an 
 unbridled appetite. And by this time the young 
 man hath contracfted vicious habits, and is a beaft in 
 manners, and therefore it will not be fitting to reckon 
 the beginning of his life : he is a fool in his under- 
 flanding, and that is a fad death ; and he is dead in 
 trefpafies and fins, and that is a fadder : fo that he 
 hath no life but a natural, the life of a beaft or a 
 tree ; in all other capacities he is dead ; he neither 
 hath the intelledlual nor the fpiritual life, neither 
 the life of a man nor of a Chriftian ; and this fad 
 truth lafts too long. For old age feizes upon moft 
 men while they ftill retain the minds of boys and 
 vicious youth, doing a(5lions from principles of great 
 folly, and a mighty ignorance, admiring things ufe- 
 lefs and hurtful, and filling up all their dimenfions 
 of their abode with bufinefi^es of empty afi^airs, being 
 at leifure to attend no virtue : They cannot pray, be- 
 caufe they are bufy, and becaufe they are pafiionate : 
 They cannot communicate, becaufe they have quar- 
 rels and intrigues of perplexed caufes, complicated 
 hoftilities, and things of the world ; and therefore 
 they cannot attend to the things of God : little con- 
 fidering that they muft find a time to die in : when 
 death comes, they muft be at leifure for that. Such 
 men are like Sailors loofing from a port, and toft 
 immediately with a perpetual tempeft lafting till 
 their cordage crack, and either they fink, or return
 
 24 GENERAL CONSIDERATIONS C.i. 
 
 back again to the fame place : they did not make a 
 voyage, though they were long at fea. The bufi- 
 nefs and impertinent affairs of moft men fteal all 
 their time, and they are reftlefs in a foolifh motion : 
 but this is not the progrefs of a man ; he is no far- 
 — Bis jam psne tibi thcT advauccd in the courfe of a 
 ir'lSt t."c« ":^ lif«. though he reckon many years: 
 tua vita dies. Mart. for ftiH his Soul is childifh, and 
 trifling like an untaught boy. 
 
 If the parts of this fad complaint find their re- 
 medy, we have by the fame inftruments alfo cured 
 the evils and the vanity of a fliort life. Therefore, 
 I. Be infinitely curious you do not fet back your 
 life in the accounts of God by the intermingling of 
 criminal ad:ions, or the contracting vicious habits. 
 There are fome vices which carry a fword in their 
 hand : and cut a man off before his time. There is 
 a fword of the Lord^ and there is a fword of a Man^ 
 and there is a fword of the Devil. Every vice of our 
 own managing in the matter of carnality, of luff or 
 rage, ambition or revenge, is a fword of Satan put 
 into the hands of a man : Thefe are the deftroying 
 Angels ; fin is the Apollyon^ the Dejiroyer that is gone 
 out, woi from the Lordy hut from the Tempter ; and 
 we hug the poifon, and twift willingly with the 
 vipers, till they bring us into the regions of an irre- 
 coverable forrow. We ufe to reckon perfons as good 
 as dead, if they have loff their limbs and their teeth, 
 and are confined to an Hofpital, and converfe with 
 none but Surgeons and Phyficians, Mourners and Di- 
 vines, thofe PollinBoreSy the Dreffers of bodies and 
 fouls to Funeral : But it is worfe when the Soul, the 
 principle of life, is employed wholly in the offices of
 
 *S. 3- PREPARATORT TO DEATH. 25 
 
 death: and that man was worfe than dead of whom 
 Seneca tells, that being a rich fool, when he was 
 lifted up from the baths and fet into a foft couch, 
 afls^ed his flaves, an egojamfedeo? Do I now fit? The 
 beaft was fo drowned in fenfuality and the death of 
 his foul, that, whether he did fit or no, he was to 
 believe another. Idlenefs and every vice is as much 
 of death as a long difeafe is, or the expenfe of ten 
 years : and JJie that lives in plea/tires is dead while fhe 
 Uveth (faith the Apoftle,) and it is the ftyle of the 
 Spirit concerning wicked perfons, 'They are dead in 
 trefpajfes and fins. For as every fenfual pleafure and 
 every day of idlenefs and ufelefs living lops ofF a little 
 branch from our fhort life; fo every deadly fin and 
 every habitual vice does quite defiroy us : but inno- 
 cence leaves us in our natural portions, and perfed: 
 period; we lofe nothing of our life, if we lofe nothing 
 of our Soul's health; and therefore he that would live 
 a full age mufl avoid a fin, as he would decline the 
 Regions of death and the difhonours of the grave. 
 2. If we would have our life 
 
 .... ^depol, proinde ut 
 
 lengthened, let us begin betimes to bene vivitur, diu vivitur. 
 
 T • , 1 ,. c r J Plant. Tritium, 
 
 live in the accounts or realon and 
 
 fober counfels, of Religion and the . ^on accepimusbrevem 
 
 ' o vitam, leu recimus ; nee 
 
 Spirit, and then we (hall have no '"opes ejus, fed prodigi 
 
 ■•■ 1-1 11 fumus. Seneca. 
 
 reafon to complain that our abode 
 on earth is fo fiiort ; many men find it long enough, 
 and indeed it is fo to all fenfes. But when we fpend 
 in wafi:e what God hath given us in plenty, when we 
 facrifice our youth to folly, our manhood to luft and 
 rage, our old age to covetoufnefs and irreligion, not 
 beginning to live till we are to die, defigning that 
 time to virtue which indeed is infirm to every thing
 
 26 GENERAL CONSIDERATIONS C.i. 
 
 and profitable to nothing; then we make our lives 
 fhort, and luft runs away with all the vigorous and 
 healthful part of it, and pride and animofity fteal the 
 manly portion, and craftinefs and intereft polTefs old 
 age ; vehit ex pleno et abundanti perdimus, we fpend 
 as if we had too much time, and knew not what to 
 do with it : we fear every thing, like weak and filly 
 mortals ; and defire ftrangely and greedily, as if we 
 were immortal, we complain our life is fhort, and 
 yet we throw away much of it, and are weary of 
 many of its parts, we complain the day is long, and 
 the night is long, and we want company, and feek 
 out arts to drive the time away, and then weep be- 
 caufe it is gone too foon. But fo the treafure of the 
 Capitol is but a fmall eftate when Ccefar comes to 
 finger it, and to pay with it all his Legions; and the 
 revenue of all Egypt and the Eaftern Provinces was 
 but a little fum when they were to fupport the luxury 
 of Maj'k A?2to?2yy and feed the riot of Cleopatra ; but 
 a thoufand crowns is a vafl: proportion to be fpent in 
 the cottage of a frugal perfon, or to feed an Hermit. 
 Jufi: fo is our life : it is too fhort to ferve the Am- 
 bition of a haughty Prince, or an ufurping Rebel ; 
 too little time to purchafe great wealth, to fatisfy the 
 pride of a vain-glorious fool, to trample upon all the 
 enemies of our juft or unjuft intereft : but for the 
 obtaining virtue, for the purchafe of fobriety and 
 modefty, for the actions of Religion, God gave us 
 time fufficient, if we make tbe outgomgs of the Morn- 
 ing and Evenings that is, our Infancy and Old age, 
 to be taken into the computations of a man. Which 
 we may fee in the following particulars. 
 
 I. If our Childhood being firft confccrated by a
 
 S. 3. PREPARATORT TO DEATH. 27 
 
 forward Baptifm, it be feconded by a holy Education, 
 and a complying obedience; if our youth be chafte 
 and temperate, modefh and induftrious, proceeding 
 through a prudent and fober Man- „ , . t, uv 
 
 o r ^ bed potes, rubli, gemi- 
 
 hood to a religious Old age, then "^re magna 
 
 .. , 111 • Secula fama. 
 
 we have lived our whole duration, Quem fui raptum gemu- 
 
 and fhall never die, but be changed Hk diu w. sibi quif- 
 
 in a juft time to the preparations sZltT^'^d.m -, rapi- 
 
 of a better and an immortal life. untavaras 
 
 1 J- Caetera Lunae. 
 
 2. It beiides the ordinary re- 
 turns of our prayers and periodical and feflival folem- 
 nities, and our feldom communions, we would allow 
 to Religion and the fludies of wifdom thofe great 
 fhares that are trifled away upon vain forrow, foolifh 
 mirth, troublefome ambition, bufy covetoufnefs, 
 watchful luft, and impertinent amours, and balls and 
 revellings and banquets, all that which was fpent 
 vicioufly, and all that time that lay fallow and with- 
 out employment, our life would quickly amount to 
 a great fum. Tojlatiis Abulenfis was a very painful 
 perfon, and a great Clerk, and in the days of his man- 
 hood he wrote fo many books, and they not ill ones, 
 that the world computed a fheet for every day of his 
 life; I fuppofe they meant, after he came to the ufe 
 of reafon and the ftate of a man : and yohn Scotus 
 died about the two and thirtieth year of his age ; and 
 yet befides his public Difputations, his daily Le6tures 
 of Divinity in public and private, the Books that he 
 wrote, being lately collected and printed at Lyons , do 
 equal the number of volumes of any two the mod 
 voluminous Fathers of the Latin Church. Every 
 man is not enabled to fuch employments, but every 
 man is called and enabled to the works of a fober and
 
 28 GENERAL CONSIDERATIONS C. i. 
 
 a religious life: and there are many Saints of God 
 that can reckon as many volumes of religion and 
 mountains of piety as thofe others did of good books. 
 S. Ambrofe (and I think, from his example, S. Au- 
 giijline) divided every day into three tertias of em- 
 ployment : eight hours he fpent in the neceffities of 
 nature and recreation; eight hours in charity and 
 doing affiftance to others, difpatching their bufi- 
 nefles, reconciling their enmities, reproving their 
 vices, correcting their errors, inftrudting their igno- 
 rances, tranfad:ing the affairs of his Diocefe; and the 
 other eight hours he fpent in ftudy and prayer. If 
 w^e were thus minute and curious in the fpending 
 our time, it is impoffible but our life would feem very 
 long. For fo have I feen an amorous perfon tell the 
 minutes of his abfence from his fancied joy, and while 
 he told the fands of his hour-glafs, or the throbs and 
 little beatings of his Watch, by dividing an hour into 
 fo many members, he fpun out its length by number, 
 and fo tranflated a day into the tedioufnefs of a month. 
 And if we tell our days by Canonical hours of Prayer, 
 our weeks by a conftant revolution of Fafting-days 
 or days of fpecial Devotion, and over all thefe draw 
 a black Cyprefs, a veil of penitential forrow and 
 fevere mortification, we fhall foon alter the calumny 
 and objection of a fliort life. He that governs the 
 day and divides the hours, haftens from the eyes and 
 obfervation of a merry finner; but loves to ftand ftill, 
 and behold, and tell the fighs, and number the groans 
 and fadly-delicious accents of a grieved penitent. It 
 is a vafl: work that any man may do, if he never be 
 idle : and it is a huge way that a man may go in 
 virtue, if he never goes out of his way by a vicious
 
 S.2- PREPARATORT ro DEATH, 29 
 
 habit or a great crime: and he that perpetually reads 
 good books, if his parts be anfwerable, will have a 
 huge flock of knowledge. It is fo in all things elfe. 
 Strive not to forget your time, and fuffer none of it 
 to pafs undifcerned ; and then meafure your life, and 
 tell me how you find the meafure of its abode. How- 
 ever, the time we live is worth the money we pay 
 for it ; and therefore it is not to be thrown away. 
 
 3. When vicious men are dying, and feared with 
 the affrighting truths of an evil confcience, they 
 would give all the world for a year, for a month : 
 nay, we read of fome that called out with amaze- 
 ment, inducias ufque ad mane, truce but till the morji- 
 ing: and if that year or fome few months were given, 
 thofe men think they could do miracles in it. And 
 let us awhile fuppofe what Dives would have done if 
 he had been loofed from the pains of hell, and per- 
 mitted to live on earth one year. Would all the 
 pleafures of the world have kept him one hour from 
 the Temple ? would he not perpetually have been 
 under the hands of Priefts, or at the feet of the Doc- 
 tors, or by Mofes' chair, or attending as near the Altar 
 as he could get, or relieving poor Lazarus, or pray- 
 ing to God, and crucifying all his fin ? I have read 
 of a Melancholic perfon who faw Hell but in a dream 
 or vifion, and the amazement was fuch, that he 
 would have chofen ten times to die rather than to 
 feel again fo much of that horror : and fuch a per- 
 fon cannot be fancied but that he would fpend a 
 year in fuch holinefs, that the religion of a ^qv^ months 
 would equal the devotion of many years, even of a 
 good man. Let us but compute the proportions. 
 If we fhould fpend all our years of reafon fo as fuch
 
 30 GENERAL CONSIDERATIONS C. i. 
 
 a perfon would fpend that one, can it be thought 
 that Hfe would be fhort and trifling in which he 
 had performed fuch a reh'gion, ferved God with 
 fo much hoHnefs, mortified fin with fo great a la- 
 bour, purchafed virtue at fiich a rate and fo rare an 
 induftry? It mufi: needs be that fuch a man muft 
 die when he ought to die, and be like ripe and plea- 
 fant fruit falling from a fair tree, and gathered into 
 baflcets for the planter's ufe. He that hath done all 
 
 Huic neque defungi vifum ^is bufiucfs, and is bcgOttCn tO 2. 
 
 eft.necvlverepulchrum: gJorioUS hooe bv the fccd of an 
 
 Cura tuit recte vivere, iic- o r J 
 
 q"e mori. immortal Spirit, can never die too 
 
 foon, nor live too long. 
 
 Xerxes wept fadly when he faw his army of 
 2,300,000 men, becaufe he confidered that within an 
 hundred years all the youth of that army fliould be 
 dufl: and afhes : and yet, as Seneca well obferves of 
 him, he was the man that fhould bring them to their 
 graves; and he confumed all that army in two years, 
 for whom he feared and wept the death of an hun- 
 dred. Jufi: fo we do all. We complain that within 
 thirty or forty years, a little more, or a great deal 
 lefs, we fhall defcend again into the bowels of our 
 Mother, and that our life is too fhort for any great 
 employment; and yet we throw away five and thirty 
 years of our forty, and the remaining five we divide 
 between art and nature, civility and cuftoms, necef- 
 fity and convenience, prudent counfels and religion: 
 but the portion of the laft is little and contemptible, 
 and yet that little is all that we can prudently ac- 
 count of our lives. We bring that fate and that 
 death near us, of whofe approach we are fo fadly 
 apprchcnfive.
 
 *S. 3- PREPARATORT ro DEATH. 31 
 
 4. In taking the accounts of your life do not reckon 
 by great diftances, and by the periods of pleafure, or 
 the fatisfacflion of your hopes, or the ftating your 
 defires: but let every intermedial day and hour pafs 
 with obfervation. He that reckons t r • .u 
 
 in Ipe viventibus proxi- 
 
 he hath lived but fo many harvefts, mum quodque tempus 
 
 -,.%■> c 1 elabitur, lubitque aviditas 
 
 thinks they come not often enough, et mifenimum, atque mi- 
 
 dx.L ^ ^U A. r ferrima omnia efficiens, 
 
 that they go away too loon, ^etus mortis.— 
 
 Some lofe the dey v^ith longing for Exhacautem indigen- 
 
 t . % ^ J ^v • 1 ^ • •^- tia timor nalcitur, et cu- 
 
 the night, and the night m waitmg piajtas futu.i, exedens 
 for the day. Hope and fantaftic ^'""^"'^' ^'"''''^ 
 expectations fpend much of our lives ; and while 
 with paflion we look for a coronation, or the death 
 of an enemy, or a day of joy, paffing from fancy to 
 polTeffion without any intermedial notices, we throw 
 away a precious year, and ufe it but as the burthen 
 of our time, fit to be pared off and thrown away, 
 that we m.ay come at thofe little pleafures which firft 
 ileal our hearts, and then fteal our life. 
 
 5. A ftrid: courfe of Piety is the way to prolong 
 our lives in the natural fenfe, and to add good por- 
 tions to the number of our years : and fin is fome- 
 times by natural cafualty, very often by the anger of 
 God, and the Divine judgment, a caufe of fudden 
 and untimely death. Concerning which I fhall add 
 nothing (to what I have fomewhere * Lifeof chrift, part 3. 
 elfe * faid of this article) but only '^'^t , ^ 
 
 ~ ... . J . Lib. I. Tom, I. 
 
 the obfervation of "''•' Epiphanms ; Panar. Sea. 6. 
 that for 3332 years, even to the twentieth age, there 
 was not one example of a fon that died before his 
 Father, but the courfe of nature was kept, that he 
 who was firft born in the defcending line did firft 
 die, (I fpeak of natural death, and therefore ASe/
 
 32 GENERAL CONSIDERATIONS C. i. 
 
 cannot be oppofed to this obfervation) till that Terah 
 the Father of Abraham taught the people a new 
 religion, to make images of clay and worfhip them; 
 and concerning him it was firft remarked, that 
 Haran died before his father Terah in the land of his 
 nativity : God by an unheard-of judgment and rare 
 accident punifhing his newly-invented crime, by 
 the untimely death of his fon. 
 
 6. But if I (hall defcribe a living man, a man that 
 hath that life that diftinguifhes him from a fool or 
 a bird, that which gives him a capacity next to An- 
 gels ; we {hall find that even a good man lives not 
 long, becaufe it is long before he is born to this life, 
 and longer yet before he hath a man's growth. * He 
 
 * that can look upon Death, and fee its face with 
 Seneca de Vita beata. * the fame countcnauce with which 
 
 cap. 20. J j^^ hears its ftory ; that can endure 
 
 * all the labours of his life with his Soul fupporting 
 
 * his body; that can equally defpife riches when he 
 
 * hath them, and when he hath them not ; that is 
 ' not fadder if they lie in his neighbour's trunks, nor 
 
 * more brag if they (liine round about his own walls; 
 
 * he that is neither moved with good fortune coming 
 
 * to him, nor going from him; that can look upon 
 
 * another man's Lands evenly and pleafedly as if they 
 
 * were his own, and yet look upon his own, and ufe 
 
 * them too, juft as if they were another man's; that 
 
 * neither fpends his goods prodigally and like a fool, 
 
 * nor yet keeps them avaricioufly and like a wretch; 
 
 * that weighs not Benefits by weight and number, 
 
 * but by the mind and circumftances of him that gives 
 
 * them; that never thinks his Charity expenfive if a 
 
 * worthy perfon be the receiver; he that does nothing
 
 ^S*. 3- PREPARArORT ro DEATH. 33 
 
 * for opinion fake, but every thing for confcience, be- 
 
 * ing as curious of his thoughts as of his ablings in 
 
 * markets and Theatres, and is as much in awe of 
 
 * himfelf as of a whole afTembly ; he that knows God 
 
 * looks on, and contrives his fecret Affairs as in the 
 
 * prefence of God and his holy angels ; that eats and 
 
 * drinks becaufe he needs it, not that he may ferve a 
 
 * luft or load his belly ; he that is bountiful and cheer- 
 
 * ful to his friends, and charitable and apt to forgive 
 
 * his enemies ; that loves his Country, and obeys his 
 
 * Prince, and deiires and endeavours nothing more 
 ' than that he may do honour to God : ' this perfon 
 may reckon his life to be the life of a man, and com- 
 pute his months, not by the courfe of the Sun, but 
 the Zodiac and circle of his virtues : becaufe thefe 
 are fuch things which fools and children and birds 
 and beafts cannot have ; thefe are therefore the ac- 
 tions of life, becaufe they are the feeds of immor- 
 tality. That day in which we have done fome ex- 
 cellent thing, we may as truly reckon to be added 
 to our life, as were the fifteen years to the days of 
 Hezekiah. 
 
 SECT. IV. 
 
 Conjideration of the Miferies of Man s Lfe. 
 
 JS our Life is wtvy JJjorty fo it is very infera- 
 ble , and therefore it is well it isJJiort. God 
 
 in pity to mankind, left his burden (hould 
 
 be infupportable, and his nature an intolerable load, 
 hath reduced our ftate of mifery to an abbreviature ; 
 and the greater our mifery is, the lefs while it is like 
 
 H. D. D
 
 34 GENERAL CONSIDERATIONS C. i. 
 
 to laft : the forrows of a man's fpirit being like pon- 
 derous weights, which by the greatnefs of their bur- 
 den make a fwifter motion, and defcend into the 
 grave to reft and eafe our wearied limbs ; for then only 
 we fhall fleep quietly, when thofe fetters are knocked 
 off which not only bound our fouls in prifon, but alfo 
 ate the flefli till the very bones opened the fecret 
 garments of their cartilages, difcovering their naked- 
 nefs and forrow. 
 
 Nulla requies in terrls; I- HcrC is nO plaCC tO fit down 
 
 furgite, poljquam federi- • ^^ ^ -^ ^ 
 
 tis ; hic eit locus pulicum ' y J 
 
 etcuiicum. gj-c fct, for wc havc gnats in our 
 
 chambers, and worms in our gardens, and fpiders and 
 flies in the palaces of the greateft Kings. How 
 few men in the world are profperous ? what an in- 
 finite number of Haves and beggars, of perfecuted 
 and opprefled people fill all corners of the earth with 
 groans, and Heaven itfelf with weeping, prayers and 
 fad remembrances ? how many Provinces and King- 
 doms are afflided by a violent war, or made defo- 
 late by popular difeafes ? fome whole countries are 
 remarked with fatal evils, or periodical iicknelfes. 
 Grand Cairo in Egypt feels the Plague every three 
 years returning like a Quartan ague, and deftroying 
 many thoufands of perfons : All the inhabitants of 
 Arabia the defert are in a continual fear of being 
 buried in huge heaps of Sand, and therefore dwell 
 in tents and ambulatory houfes, or retire to unfruit- 
 ful mountains, to prolong an uneafy and wilder life. 
 And all the Countries round about the Adriatic fea 
 feel fuch violent convullions by Tempefts and into- 
 lerable earthquakes, that fometimes whole Cities 
 find a Tomb, and every man links with his own
 
 ^.4- PREPARATORT ro DEATH. 35 
 
 houfe made ready to become his monument, and his 
 bed is crufhed into the diforders of a grave. Was 
 not all the world drowned at one Deluge, and breach 
 of the Divine anger? and fhall not all the world* 
 again be deftroyed by fire ? Are * -^^ra, x^j zi^.? 5/^,<xof, 
 there not many thoufands that die ^ f-':"' e?''^ '''''°^' 
 every night, and that groan and ^'^y^^- ^'■^'^• 
 
 weep fadly every day ? But what fhall we think of 
 that great evil which for the fins of men God hath 
 fuffered to pofTefs the greatefl part of mankind ? 
 Mofl of the men that are now alive, or that have 
 been living for many ages, are yews. Heathens^ or 
 Turks: and God was pleafed to fuffer a bafe Epi- 
 leptic perfon, a villain and a vicious, to fet up a reli- 
 gion which hath filled all the nearer parts of Afia, 
 and much of Africa, and fome part of Europe ; fo 
 that the greatefl number of men and women born in 
 fo many kingdoms and provinces are infallibly made 
 Mahometan, ftrangers and enemies toChrifl:,by whom 
 alone we can be faved. This confideration is ex- 
 tremely fad, when we remember how univerfal and 
 how great an evil it is, that fo many millions of fons 
 and daughters are born to enter into the pofTeflion of 
 Devils to eternal ages. Thefe evils are the miferies 
 of great parts of mankind, and we cannot eafily con- 
 lider more particularly the evils which happen to us, 
 being the infeparable affedtions or incidents to the 
 whole nature of man. 
 
 2. We find that all the Women in the world are 
 either born for barrennefs, or the pains of Child- 
 birth, and yet this is one of our greatefl bleffings ; 
 but fuch indeed are the Bleflings of this world ; we 
 cannot be well with, nor without many things. Per-
 
 36 GENERAL CONSIDERATIONS C.i. 
 
 fumes make our heads ache, Rofes prick our fingers, 
 and in our very blood, where our Hfe dwells, is the 
 Scene under which nature adls many fharp fevers and 
 heavy ficknefies. It were too fad if I fhould tell how 
 many perfons are afflided with evil fpirits, with 
 fped:res and illufions of the night ; and that huge 
 multitudes of men and women live upon man's flefh ; 
 nay worfe yet, upon the fins of men, upon the fins 
 of their fons and of their daughters, and they pay 
 their fouls down for the bread they eat, buying this 
 day's meal with the price of the lafi: night's fin. 
 
 3. Or if you pleafe in charity to vifit an Hofpital, 
 which is indeed a map of the whole world, there 
 you fhall fee the effecfls of Adams fin, and the ruins 
 of human nature; bodies laid up in heaps like the 
 bones of a deftroyed town, homines precarii fpiritiis 
 et 7nale hc^rentis, men whofe fouls feem to be bor- 
 rowed, and are kept there by art and the force of 
 Medicine, whofe miferies are fo great that few peo- 
 ple have charity or humanity enough to vifit them, 
 fewer have the heart to drefs them, and we pity 
 them in civility or with a tranfient prayer, but we 
 do not feel their forrows by the mercies of a religious 
 pity, and therefore as we leave their forrows in many 
 degrees unrelieved and uneafed, fo we contrad; by 
 our unmercifulnefs a guilt by which ourfelves be- 
 come liable to the fame calamities. Thofe many 
 that need pity, and thofe infinities of people that re- 
 fufe to pity, arc miferable upon a feveral charge, but 
 yet they almoll: make up all mankind. 
 
 4. All wicked men are in love with that which 
 entangles them in huge varieties of troubles; they 
 arc flavcs to the worfi: of Mafi:ers, to Sin, and to the
 
 ^•4. PREPARATORT TO DEATH. 37 
 
 Devil, to a Paffion, and to an imperious Woman. 
 Good men are for ever perfecuted, and God chaftifes 
 every fon whom he receives, and whatfoever is eafy 
 is trifling and worth nothing, and whatfoever is ex- 
 cellent is not to be obtained without labour and for- 
 row ; and the conditions and ftates of men that are 
 free from great cares are fuch as have in them no- 
 thing rich and orderly, and thofe that have are ftuck 
 full of thorns and trouble. Kings are full of care ; 
 and Learned men* in all ages *Viiis adulator piaojacet 
 
 1 1 ^ r J J. U ebrlus oftro, 
 
 have been oblerved to be very Etquiibiicitatnupta.s,ad 
 poor, et honejlas miferias accufant, sXTu.tnS' trret fa- 
 thev complain of their honefl mi- cundia pannis, 
 
 ■' -i Atquc inopi lingua de- 
 
 ferieS. feitas invocat artes. 
 
 ., . Petron. 
 
 5. But thele evils are notorious HincetjocusapudAiifto- 
 and confeffed; even theyalfo whofe t^^, fj^^^., 
 felicity men ftare at and admire, y™'"";'., - - - 
 befides their fplendour and the ^"t^- 
 fharpnefs of their light, will with their appendant 
 forrows wring a tear from the moft refolved eye : for 
 not only the Winter quarter is full of ftorms and cold 
 and darknefs, but the beauteous Spring hath blafts 
 and fharp frofts, the fruitful teeming Summer is 
 melted with heat and burnt with the kiffes of the Sun 
 her friend, and choked with duft, and the rich Au- 
 tumn is full of licknefs ; and we are weary of that 
 which we enjoy, becaufe forrow is its biggeft por- 
 tion : and when we remember that upon the faireft 
 face is placed one of the worft finks of the body, t/ie 
 nofe, we may ufe it not only as a mortification to the 
 pride of Beauty, but as an allay to the faireft outlide 
 of condition, which any of the fons or daughters *of 
 Adam do poffefs. * For look upon Kings and Con-
 
 38 GENERAL CONSIDERATIONS C.i. 
 
 querors : I will not tell that many of them fall into 
 „.,. r ^^ ■ the condition of fervants, and their 
 
 Vnis lervus habet regni 
 
 bona, ceiiaque capti fubjcdis Fulc over them, and (land 
 
 Deridet feftram Romule- , , r i • r •!• 
 
 amquecafam. Petron. upon the Tums ot their lamiiies, 
 
 Omnia credemlhi,etlam ^^d that tO fuch DCrfonS thc for- 
 
 telicibus dubia lunt. ^ ^ ^ 
 
 Seneca. row is bigger than ufually happens 
 in fmaller fortunes : but let us fuppofe them flill con- 
 querors, and fee what a goodly purchafe they get by 
 all their pains, and amazing fears, and continual dan- 
 gers. They carry their arms beyond I/i/ier, and pafs 
 the Euphrates y and bind the Germans with the bounds 
 of the river Rhine : I fpeak in the ftyle of the Roman 
 Greatnefs ; for now-a-days the biggefl: fortune fwells 
 not beyond the limits of a petty province or two, and 
 a hill confines the progrefs of their profperity, or a 
 river checks it : But whatfoever tempts the pride and 
 vanity of ambitious perfons is not fo big as the fmall- 
 eft Star which we fee fcattered in diforder and un- 
 regarded upon the pavement and floor of Heaven. 
 And if we would fuppofe the Pifmires had but our 
 underflanding, they alfo would have the method of 
 a Man's greatnefs, and divide their little Molehills 
 into Provinces and exarchats : and if they alfo grew 
 as vicious and as miferable, one of their Princes would 
 lead an army out, and kill his neighbour- Ants, that 
 he might reign over the next handful of a Turf. But 
 then if we confider at what price and with what fe- 
 licity all this is purchafed, the fling of the painted 
 fnake will quickly appear, and the fairefh of their 
 fortunes will properly enter into this account of hu- 
 man infelicities. 
 
 We may guefs at it by the conftitution of Augiif- 
 tus's fortune, who ftrugglcd for his power firfl with
 
 *S'.4. PREPARATORT ro DEATH. 39 
 
 the Roman Citizens, then with Brutus and CaJJius, 
 and all the fortune of the Republic, then with his 
 Colleague Mark Antony^ then with his kindred and 
 neareft Relatives, and after he was wearied with 
 llanghter of the Romans, before he could lit down 
 and reft in his Imperial chair, he was forced to carry 
 armies into Macedonia, Galatia, beyond Euphrates, 
 Rhine and Danubius, and when he dwelt at home in 
 greatnefs and within the circles of a mighty power, 
 he hardly efcaped the fword of the Egnatii of Lepi- 
 dus, Cepio and Murcena : and after he had entirely 
 reduced the felicity and grandeur into his own fa- 
 mily, his Daughter, his only child, confpired with 
 many of the young Nobility, and being joined with 
 adulterous complications as with Et aduiteno veiut fa- 
 an impious facrament, they af- ^^^^'^^^ ^^^Si\. tacit. 
 
 frighted and deftroyed the fortune of the old man, 
 and wrought him more forrow than all the troubles 
 that were hatched in the baths and „,._ 
 
 rlulque et iterum ti- 
 beds of Eg-ypt between Antony menda cum Antonio mu- 
 "^ . lier. Seneca. 
 
 2indi Cleopatra. This was the great- 
 eft fortune that the world had then or ever lince, 
 and therefore we cannot expert it to be better in a 
 lefs profperity, 
 
 6. The profperity of this world is fo infinitely 
 foured with the overflowing of evils, that he is 
 counted the moft happy who hath the feweft ; all 
 conditions being evil and miferable, they are only 
 diftinguifhed by the number of calamities. The Col- 
 led:or of the Roman and foreign examples, when he 
 had reckoned two and twenty inftances of great for- 
 tunes, every one of which had been allayed with 
 great variety of evils ; in all his reading or experi-
 
 40 GENERAL C0NSIDERA7I0NS C.i, 
 
 ence he could tell but of two who had been famed 
 for an entire profperity, ^intus Metellus, and Giges 
 the King of Lydia : and yet concerning the one of 
 them he tells, that his felicity was fo inconfiderable 
 (and yet it was the bigger of the two) that the Ora- 
 cle faid, ih2it Aglaus Sophidus the poor Arcadian Shep- 
 herd was more happy than he, that is, he had fewer 
 troubles ; for fo indeed we are to reckon the plea- 
 
 fures of this life; the limit of our 
 vSv « TravToj ToD (ixysivos iin- joj ts tlie aojence oj Jome degrees of 
 "'''"^'^' forroWj and he that hath the leaft 
 
 of this is the moft profperous perfon. But then we 
 muft look for profperity, not in palaces or Courts of 
 Princes, not in the tents of Conquerors, or in the 
 gaieties of fortunate and prevailing finners ; but fome- 
 thing rather in the Cottages of honeft, innocent and 
 contented perfons, whofe mind is no bigger than 
 their fortune, nor their virtue lefs than their fecurity. 
 ^As for others, whofe fortune looks bigger, and al- 
 lures fools to follow it like the wandering fires of 
 the night, till they run into rivers or are broken 
 upon rocks with ftaring and running after them, 
 
 they are all in the condition of 
 
 Quern fi inter miferos n /r • i \ r t • 
 
 porueris, miferiimus; in- Marius , than wholc condition no- 
 '^^' f-'i*-''^"""^ '^- thing was more conftant, and nothing 
 more mutable : If we reckon them 
 amongst the happy ^ they are the mojl happy men ; if we 
 reckon them amongst the miferable, they are the moft 
 miferable. For juft as is a man's condition, great or 
 little, fo is the ftate of his mifery : All have their 
 rhare ; but Kings and Princes, great Generals and 
 Confuls, Rich men and Mighty, as they have the 
 biggcft bufinefs and the biggell charge, and are an-
 
 ^•4. PREPARATORT TO DEATH, 41 
 
 fwerable to God for the greateft accounts, fo they 
 have the biggeft trouble ; that the uneafinefs of their 
 appendage may divide the good and evil of the 
 world, making the poor man's fortune as eligible as 
 the greateft ; and alfo retraining the vanity of man's 
 fpirit, which a great fortune is apt to fwell from a 
 vapour to a bubble ; but God in mercy hath mingled 
 wormwood with their wine, and fo retrained the 
 drunkennefs and folhes of Profperity. 
 
 7. Man never hath one day to himfelf of entire 
 peace from the things of the world, but either fome- 
 thing troubles him, or nothing fatisfies him, or his 
 very fulnefs fwells him and makes him breathe (hort 
 upon his bed. Men's joys are troublefome ; and be- 
 fides that the fear of lofing them takes away the pre- 
 fent pleafure, (and a man hath need of another feli- 
 city to preferve this) they are alfo wavering and full 
 of trepidation, not only from their inconftant nature, 
 but from their weak foundation : they arife from 
 vanity, and they dwell upon ice, and they converfe 
 with the wind, and they have the wings of a bird, 
 and are ferious but as the refolutions of a child, com- 
 menced by chance, and managed by folly, and pro- 
 ceed by inadvertency, and end in vanity and forget- 
 
 fulnefs. So that as Livius DrU- Uni f.bl nee puero un- 
 
 ftis faid oihimklU he never had any fj!" /"^'', contigiiTe. 
 
 '^ y beditiolus et roro gravis. 
 
 play-days or days of quiet when he was Seneca. 
 
 a boy ; for he was troublefome and bufy, a rejilefs and 
 unquiet man : the fame may every man obferve to be 
 true of himfelf; he is always reftlefs and uneafy, he 
 dwells upon the waters, and leans upon thorns, and 
 lays his head upon a fharp flone.
 
 42 GENERAL CONSIDERATIONS C.i. 
 
 SECT. V. 
 
 This Conjideration reduced to PraSlice. 
 HE efFed: of this Confideration is this. 
 
 That the fadneffes of this Hfe help to 
 ^ fweeten the bitter cup of Death. For let 
 our life be never fo long, if our ftrength were great 
 as that of oxen and camels, if our finews were ftrong 
 as the cordage at the foot of an Oak, if we were as 
 fighting and profperous people as Stccius Dentatus, 
 who was on the prevailing fide in an hundred and 
 twenty battles, who had three hundred and twelve 
 public rewards afilgned him by his Generals and 
 Princes for his valour and condud; in fieges and 
 fharp encounters, and, befides all this, had his fhare 
 in nine triumphs ; yet ftill the period fhall be, that 
 all this fhall end in Death, and the people ihall 
 talk of us a while, good or bad, according as we de- 
 ferve, or as they pleafe, and once it fliall come to 
 pafs that concerning every one of us it fliall be told 
 in the Neighbourhood, that we are dead. This we 
 are apt to think a fad ftory ; but therefore let us help 
 it with a fadder : For we therefore need not be 
 much troubled that we fhall die, becaufe we are not 
 here in eafe, nor do we dwell in a fair condition : but 
 our days are full of forrow and anguifli, diflionoured 
 and made unhappy with many fins, with a frail and 
 a fooHdi fpirit, entangled with difficult cafes of con- 
 fcicnce, enfhared with PafTions, amazed with fears, 
 full of cares, divided with curiofities and contradic- 
 tory intcrefts, made airy and impertinent with vani- 
 ties, abufcd with ignorance and prodigious errors,
 
 S. 5. PREPARArORT TO DEATH, 43 
 
 made ridiculous with a thoufand weaknefTes, worn 
 away with labours, loaden with difeafes, daily vexed 
 with dangers and temptations; and in love with mi- 
 fery; we are weakened with delights, afflidled with 
 want, with the evils of myfelf and of all my family, 
 and with the fadnelTes of all my friends, and of all 
 good men, even of the whole Church ; and there- 
 fore me thinks we need not be troubled that God is 
 pleafed to put an end to all thefe troubles, and to let 
 them fit down in a natural period, which, if we 
 pleafe, may be to us the beginning of a better life. 
 When the prince of Perjia wept becaufe his Army 
 fhould all die in the revolution of an age, Artabamis 
 told him that they fhould all meet with evils fo 
 many and fo great, that every man of them fhould 
 wifh himfelf dead long before that. Indeed it were 
 a fad thing to be cut of the Stone, and we that are 
 in health tremble to think of it; but the man that is 
 wearied with the difeafe looks upon that fharpnefs 
 as upon his cure and remedy: and as none need to 
 have a tooth drawn, fo none could well endure it, but 
 he that hath felt the pain of it in his head: So is our 
 life fo full of evils, that therefore death is no evil to 
 them that have felt the fmart of this, or hope for 
 the joys of a better. 
 
 2. But as it helps to eafe a certain forrow, as a 
 fire draws out fire, and a nail drives forth a nail ; fo 
 it inflrudis us in a prefent duty, that is, that we 
 fhould not be fo fond of a perpetual florm, nor dote 
 upon the tranfient gauds and gilded thorns of this 
 world. They are not worth a pafTion, nor worth a 
 figh or a groan, not of the price of one night's 
 watching ; and therefore they are miflaken and
 
 44 GENERAL CONSIDERATIONS C.i. 
 
 miferable perfons who, lince Adam planted thorns 
 round about Paradife, are more in love with the 
 hedge than with the fruits of the garden, fottifh 
 admirers of things that hurt them, of fweet poifons, 
 gilded daggers, and filken halters. Tell them 
 they have loft a bounteous friend, a rich purchafe, 
 a fair farm, a wealthy donative, and you diffolve 
 their patience ; it is an evil bigger than their fpirit 
 can bear, it brings ficknefs and death, they can 
 neither eat nor fleep with fuch a forrow. But if you 
 reprefent to them the evils of a vicious habit, and 
 the dangers of a ftate of fin ; if you tell them they 
 have difpleafed God, and interrupted their hopes of 
 heaven; it may be they may be fo civil as to hear it 
 patiently, and to treat you kindly, and firft to com- 
 mend and then forget your ftory, becaufe they pre- 
 fer this world with all its forrows before the pure 
 unmingled felicities of heaven. But it is ftrange that 
 any man fhould be fo pafilonately in love with the 
 thorns which grow on his own ground, that he fhould 
 wear them for armlets, and knit them in his fhirt, 
 and prefer them before a kingdom and immortality. 
 No man loves this world the better for his being poor; 
 but men that love it becaufe they have great pofi^ef- 
 fions, love it becaufe it is troublefome and charge- 
 able, full of noife and temptation, becaufe it is unfafe 
 and ungoverned, flattered and abufed, and he that 
 confiders the troubles of an over-long garment and 
 of a crammed ftomach, a trailing gown, and a loaden 
 Table, may juftly underftand that all that for which 
 men are fo paffionate is their hurt, and their objec- 
 tion, that which a temperate man would avoid, and 
 a wife man cannot love.
 
 S. 5. PREPARATORT TO DEATH. 45 
 
 He that is no fool, but can confider wifely, if he 
 be in love with this world, we need not defpair but 
 that a witty man might reconcile him with tortures, 
 and make him think charitably of the Rack, and be 
 brought to dwell with Vipers and Dragons, and 
 entertain his guefts with the fhrieks of Mandrakes, 
 Cats and Screech-owls, with the filing of iron, and 
 the harfhnefs of rending of filk, or to admire the 
 harmony that is made by an herd of evening Wolves 
 when they mifs their draught of blood in their m.id- 
 night Revels. The groans of a man in a fit of the 
 Stone are worfe than all thefe ; and the diflradions 
 of a troubled Confcience are worfe than thofe groans: 
 and yet a carelefs merry finner is worfe than all that. 
 But if we could from one of the battlements of 
 Heaven efpy how many men and women at this 
 time lie fainting and dying for want of bread, how 
 many young men are hewn down by the fword of 
 War, how many poor Orphans are now weeping 
 over the graves of their father, by whofe life they 
 were enabled to eat ; if we could but hear how many 
 Mariners and PafTengers are at this prefent in a fl:orm, 
 and fliriek out becaufe their keel dafhes agalnft a 
 Rock or bulges under them, how many people there 
 are that weep with want, and are mad with oppref- 
 lion, or are defperate by too quick a fenfe of a con- 
 flant infelicity; in all reafon we fhould be glad to 
 be out of the noife and participation of fo many 
 evils. This is a place of forrows and tears, of great 
 evils and a conftant calamity : let us remove from 
 hence, at leaft in affe(flions and preparation of mind.
 
 CHAPTER II. 
 
 A general Preparation towards a holy and blejfed 
 Death : by ^way of Exercife. 
 
 Sect. I. 
 
 Three Precepts preparatory to an holy Death, to be 
 praBifed in our whole Life. 
 
 3Rfd"|-E that would die well mufi always look for 
 
 Properavivere, etfin- death, every day knock- 
 
 gulos dies fingulas vitas • ^ , / ^ r .7 
 
 puta. Nihil intereftinter ^^g at the gates oj the 
 
 diemetfecuium. Sen. g^avc, and then the gates 
 of the grave fhall never prevail upon him to do him 
 mifchief. This was the advice of all the wife and 
 good men of the world, who efpecially in the days and 
 periods of their joy and feftival egreffions chofe to 
 throw fome afhes into their chalices, fome fober 
 Si fapis, utaris totis, Co- rcmcmbranccs of their fatal period. 
 Such was the Black fliirt oi Sala- 
 dine ; the Tomb ftone prefented to 
 the Emperor of Co?ifatitinople on his Coronation- 
 day; the Bifliop of Rome's two Reeds with flax and 
 a wax taper ; the Egyptian Skeleton ferved up at 
 Feafts ; and Trimalcion s Banquet in Petronius, in 
 which was brought in the image of a dead man's 
 bones of filver, with fpondils cxa(5tly returning to 
 
 line, diehus; 
 
 Extreinumqiie tibi femj)cr 
 
 adefle putes. Martial.
 
 *S. I. PREPARATORT ro DEAm. 47 
 
 every of the Guefts, and faying to Heu, heu, nos miferos, 
 every one, that You and you muft ^^^^^^^ ,^°^"^ homunrio 
 die, and look not one upon an- sk erimus cunai, poft- 
 
 , ^ • 11 quam nosaufcretOrcus: 
 
 Other, for every one is equally con- Ergo vivamus, dum licet 
 
 J • . 1 • r J r J. M. efle bene. Petron. 
 
 cerned in this lad reprelentment. 
 Thefe in fantaftic femblances declare a fevere coun- 
 fel and ufeful meditation ; and it is not eafy for a 
 man to be gay in his imagination, or to be drunk 
 with joy or wine, pride or revenge, who conliders 
 fadly that he mull: ere long dwell in a houfe of dark- 
 nefs and difhonour, and his body muft be the inhe- 
 ritance of worms, and his Soul muft be what he 
 pleafes, even as a man makes it here by his living 
 good or bad. I have read of a young Hermit who, 
 being palTionately in love with a young Lady, could 
 not by all the arts of Religion and mortification fup- 
 prefs the trouble of that fancy, till at laft being told 
 that fhe was dead, and had been buried about four- 
 teen days, he went fecretly to her Vault, and with 
 the fkirt of his mantle wiped the moifture from the 
 Carcafs, and ftill at the return of his temptation laid 
 it before him, faying. Behold, this is the beauty of the 
 woman thou didjl fo much dejire; and fo the man found 
 his cure. And if we make death as prefent to us, 
 our own death, dwelling and drelTed in all its pomp 
 of fancy and proper circumftances ; if any thing will 
 quench the heats of luft, or the defires of money, or 
 the greedy paffionate affedions of this world, this 
 muft do it. But withal, the frequent ufe of this 
 meditation, by curing our prefent inordinations, will 
 make death fafe and friendly, and by its very cuftom 
 will make that the King of terrors ftiall come to us 
 without his affrighting dreftes ; and that we fhall lit
 
 48 GENERAL EXERCISES C. 2. 
 
 down in the grave as we compofe ourfelves to fleep, 
 
 Certe popuii quos and do the duties of nature and 
 
 Feiicrs^errore fuo, quos choice. The oM pcople that Hved 
 
 MaxImiaThaudurget.Le- ^ear the Rip/jc^afi mountains were 
 
 thi metus, inde ruendi taught to converfe wIth death, and 
 
 In rerrum mens pronavi- " 
 
 lis, animasque capaces to handle it on all fides, and to di(^ 
 
 Mortis, et ignavum redi- ^ ^ . r ^ ' i mi 
 
 turs paiccre vite. courle 01 it, as 01 a thing that will 
 ^'^^"' certainly come, and ought fo to do. 
 Thence their minds and refolutions became capable 
 of death, and they thought it a difhonourable thing, 
 with greedinefs to keep a life that muft go from us, 
 to lay afide its thorns, and to return again circled 
 with a glory and a Diadem. 
 
 Qui quotidie vitse fux 2. He that wouU die well, mufi 
 f"'™ i„™.«:7r:: ''llthe days of his life lay up againfi 
 ^^"''''- the day of death ; not only by the 
 
 general provifions of holinefs and a pious life indefi- 
 nitely, but provifions proper to the necefiities of that 
 Great day of expenfe, in which a man is to throw 
 his lafi: caft for an eternity of joys or forrows ; ever 
 remembering, that this alone well performed is not 
 enough to pafs us into Paradife, but that alone done 
 foolifiily is enough to fend us to Hell: and the 
 want of either a holy life or death makes a man to 
 fall fiiort of the mighty price of our high calling. 
 
 infcre nunc, Mdiboee, * Jn order to this rulc we are to 
 
 pyros, pone ordine vites. 
 
 f^irge. confider what fpecial graces we 
 fiiall then need to exercife, and by the proper arts of 
 the Spirit, by a heap of proportioned arguments, by 
 prayers and a great treafure of devotion laid up in 
 Heaven, provide before-hand a referve of fi:rength 
 and mercy. Men in the courfe of their lives walk 
 lazily and incurioufly, as if they had both their feet
 
 S. I. PREPARATORT TO DEATH. 49 
 
 in one fhoe ; and when they are paffively revolved to 
 the time of their diffolution, they have no mercies 
 in (lore, no patience, no faith, no charity to God, or 
 defpite of the world, being without guft or appetite 
 for the land of their inheritance, which Chrift with 
 fo much pain and blood had purchafed for them. 
 When we come to die indeed, we fliall be very much 
 put to it to fland firm upon the two feet of a Chrif- 
 tian,y^/M and patie?jce. When we ourfelves are to 
 ufe the articles, to turn our former difcourfes into 
 prefent practice, and to feel what we never felt be- 
 fore, we fhall find it to be quite another thing, to be 
 willing prefently to quit this life and all our prefent 
 poiTeffions for the hopes of a thing which we were 
 never fuffered to fee, and fuch a thing of which we 
 may fail fo many ways, and of which if we fail any 
 way we are miferable for ever. Then we (hall find 
 how much we have need to have fecured the Spirit 
 of God and the grace of Faith by an habitual, per- 
 fed:, unmoveable refolution. * The fame alfo is the 
 cafe of Patience, which Vv'ill be affaulted with fliarp 
 pains, difturbed fancies, great fears, want of a pre- 
 fent mind, natural weaknefies, frauds of the Devil, 
 and a thoufand accidents and imperfecftions. It con- 
 cerns us therefore highly in the whole courfe of our 
 lives, not only to accuflom ourfelves to a patient fuf- 
 fering of injuries and affronts, of perfecutions and 
 loffes, of crofs accidents and unneceifary circum- 
 ftances ; but alfo by reprefenting death as prefent to 
 us, to confider with what argument then to fortify 
 our Patience, and by affiduous and fervent prayer to 
 God all our life long to call upon him to give us 
 patience and great affiftances, a ftrong faith and a 
 
 H. D. E
 
 50 GENERAL EXERCISES C.2. 
 
 confirmed hope, the Spirit of God and his holy An- 
 gels affiftants at that time, to refift and to fubdue the 
 Devil's temptations and afTaults ; and fo to fortify 
 our heart, that it break not into intolerable forrows 
 and impatience, and end in wretchlelTnefs and infide- 
 lity. * But this is to be the work of our life, and 
 not to be done at once ; but, as God gives us time, by 
 fuccelTion, by parts and little periods. For it is very 
 remarkable, that God who giveth plenteoufly to all 
 creatures, he hath fcattered the firmament with Stars 
 as a man fows corn in his fields, in a multitude bigger 
 than the capacities of human order; he hath made 
 fo much variety of creatures, and gives us great choice 
 of meats and drinks, although any one of both kinds 
 would have ferved our needs ; and fo in all inftances 
 of nature; yet in the diftribution of our Time God 
 feems to be ftraight-handed, and gives it to us, not 
 as nature gives us Rivers, enough to drown us, but 
 drop by drop, minute after minute, fo that we never 
 can have two minutes together, but he takes away 
 one when he gives us another. This fliould teach us 
 to value our Time, fince God fo values it, and by his 
 fo fmall diftribution of it, tells us it is the moft pre- 
 cious thing we have. Since therefore in the day of 
 our death we can have ftill but the fame little portion 
 of this precious time, let us in every minute of our 
 life, I mean, in every difcernible portion, lay up fuch 
 a ftock of reafon and good works, that they may con- 
 vey a value to the imperfed and fhorter actions of 
 our death-bed ; while God rewards the piety of our 
 lives by liis gracious acceptation and benedi(5tion 
 upon the anions preparatory to our Death-bed. 
 3 . He that dejires to die well and happily y above all
 
 S.i. PREPARATORT ro DEATH. 51 
 
 things ffiuji be careful that he do not live a fifty a de- 
 licate and a voluptuous life ; but a life fevere, holy, 
 and under the difcipline of the Crofs, under the 
 condudl of prudence and obfervation, a life of war- 
 fare and fober counfels, labour and watchfulnefs. 
 No man wants caufe of tears and a daily forrow. 
 Let every man confider what he feels, and acknow- 
 ledge his mifery ; let him confefs his fin, and chaftife 
 it ; let him bear his crofs patiently, and his perfecu- 
 tions nobly, and his repentance willingly and con- 
 ftantly ; let him pity the evils of all the world, and 
 bear his fhare of the calamities of his Brother ; let 
 him long and figh for the joys of Heaven ; let him 
 tremble and fear becaufe he hath deferved the pains 
 of Hell; let him commute his eternal fear v/ith a 
 temporal fuffering, preventing God's judgment by 
 palTing one of his own ; let him groan for the la- 
 bours of his pilgrimage, and the dangers of his war- 
 fare ; and by that timiC he hath fummed up all thefe 
 labours, and duties, and contingencies, all the proper 
 caufes, inftruments and ads of forrow, he will find, 
 that for a fecular joy and wantonnefs of fpirit there 
 are not left many void fpaces of his life. It was 
 S . 'James's advice. Be affliSiedy and mourn ^ 
 
 J J J J Chap. 4. 9. 
 
 afid weep ; let your laughter be turned 
 into mourningy and your joy into weeping: And Bona- 
 venturcy in the life of Chrift, reports that the Holy 
 Virgin Mother faid to Saint Elizabethy That Grace 
 does not defend into the foul of a man but by prayer and 
 affli5lion. Certain it is, that a Neque enim Deus uiia 
 
 /- • • J £n*XJ. J re perinde atque corporis 
 
 mourning Ipirit and an amidted ^rumna conciiiatur. 
 body are great inftruments of re- ^'^^^ ^''"■^- ^4-- 
 
 conciling God to a finner, and they always dwell at
 
 52 GENERAL EXERCISES C. 2. 
 
 the gates of atonement and reftitution. * But be- 
 
 fides this, a dehcate and profperous life is hugely 
 
 contrary to the hopes of a bleffed eternity. TFo be 
 
 to them that are at eafe in Sion^ fo it was 
 
 Amos 6. I. i/-riT ir*j 
 
 faid of old : and our blened Lord faid, 
 
 Wo be to yoii that laugh, for ye jliall 
 
 Matth. 5.4. ^g^p . y^yj.^ blejfed are they that mourn, 
 
 for they Jliall be comforted. Here or hereafter we 
 
 muft have our portion of forrows. He 
 
 Plal. 126. 6. 7 7 • • J 
 
 that now goetb on his way weeping, ana 
 beareth forth good feed with him, fjall doubtlefs come 
 again with joy, and bring his fheaves with him. And 
 certainly he that fadly coniiders the portion of Dives, 
 and remembers that the account which Abraham 
 gave him for the unavoidablenefs of his torment was, 
 becaufe he had his good things in this life, muft in all 
 reafon with trembling run from a courfe of banquets, 
 2Lnd faring delicioufy every day, as being a dangerous 
 eftate, and a conlignation to an evil greater, than all 
 danger, the pains and torments of unhappy fouls. 
 If either by patience or repentance, by compaffion 
 or perfecution, by choice or by conformity, by feve- 
 rity or difciphne, we allay the feftival follies of a foft 
 life, and profefs under the Crofs of Chrift, we (hall 
 more willingly and more fafely enter into our grave : 
 but the Death-bed of a voluptuous man upbraids 
 „ , , . his little and cofenine profperities, 
 
 * bed longi poenas o i r 
 
 foitiina favoris and cxacfls paius made * fliarper 
 
 Exigitamifero, quae tan- , , « ^ r r. U J J 
 
 to pondcre famx- by the paliing irom lort beds, and 
 
 Respicmit ailvcilas, fatif- r r^ • j ' tt ,; . i J J' 
 
 (pic prioriinis i.igct. '^ loiter miud. He that would die 
 iMcan. 1. 8. /jQi'iiy ^jfj^ happily, mufl in this world 
 
 love tears, humility, foUtude and repentance.
 
 S.2. PREPARATORT TO DEATH. 53 
 
 SECT. II. 
 
 Of daily Examination of our A £f ions in the whole Courfe 
 of our Health, preparatory to our Death-bed. 
 
 |E that will die well and happily muft drefs 
 his Soul by a diligent and frequent fcrutiny : 
 He muft perfedily underftand and watch 
 the ftate of his Soul ; he muft fet his houfe in order 
 before he be fit to die. And for this there is great 
 reafon, and great neceffity. 
 
 Reafons for a daily Examination. 
 I . For, if we confider the diforders of every day, 
 the multitude of impertinent words, the great por^ 
 tions of time fpent in vanity, the daily omiffions of 
 duty, the coldnefs of our Prayers, the indiiference 
 of our fpirit in holy things, the uncertainty of our 
 fecret purpofes, our infinite deceptions and hypocri- 
 fies, fometimes not known, very often not obferved 
 by ourfelves, our want of Charity, our not knowing 
 in how many degrees of adions and purpofe every 
 virtue is to be exercifed, the fecret adherencies of 
 pride, and too forward complacency in our bell: ac- 
 tions, our failings in all our relations, the niceties of 
 difference between fome virtues and fome vices, the 
 fecret undifcernible pafi^ages from lawful to unlawful 
 in the firfi: inftances of change, the perpetual mif- 
 takings of permiflions for duty, and licentious prac- 
 tices for permiflions, our daily abufing the liberty 
 that God gives us, our unfufpedled fins in the ma- 
 naging a courfe of life certainly lawful, our little
 
 54 GENERAL EXERCISES C. 2. 
 
 greedinefs in eating, our furprifes in the proportions 
 in our drinkings, our too great freedoms and fond- 
 neiTes in lawful loves, our aptnefs for things fenfual, 
 and our deadnefs and tedioufnefs of fpirit in fpiritual 
 employments, belides infinite variety of cafes of con- 
 fcience that do occur in the life of every man, and 
 in all intercourfes of every life, and that the produc- 
 tions of fin are numerous and increafing, like the fa- 
 milies of the Northern people, or the genealogies of 
 the firfl Patriarchs of the world : from all this we 
 fhall find, that the computations of a man's life are 
 bufy as the Tables of Sines and Tangents, and in- 
 tricate as the accounts of Eaftern Merchants : and 
 therefore it were but reafon we fhould fum up our 
 accounts at the foot of every page, I mean, that we 
 call ourfelves to fcrutiny every night when we com- 
 pofe ourfelves to the little images of Death. 
 
 2. For, if we make but one general account, and 
 never reckon till we die, either we fliall only reckon 
 by great fums, and remember nothing but clamorous 
 and crying fins, and never confider concerning par- 
 ticulars, oj- forget very many ; or if we could confi- 
 der all that we ought, we mufl needs be confounded 
 with the multitude and variety. But if we obferve 
 all the little pafTages of our life, and reduce them into 
 the order of accounts and accufations, we fhall find 
 them multiply fo fafl, that it will not only appear to 
 be an eafe to the accounts of our Death-bed, but by 
 the inflrument of fliame will relTirain the inundation 
 of evils ; it being a thing intolerable to human mo- 
 de-Tty, to fee fins increafe fo fafl, and virtues grow 
 up fb flow ; to fee every day flained with the fpots 
 of Icproly, or fprinklcd with the marks of a leffcr 
 evil.
 
 6*. 2. PREPARArORT TO DEATH. SS 
 
 3. It is not intended we fliould take accounts of 
 our lives only to be thought religious, but that we 
 may fee our evil and amend it, that we dafh our fins 
 againft the ftones, that we may go to God, and to a 
 fpiritual Guide, and fearch for remedies, and apply 
 them. And indeed no man can well obferve his own 
 growth in Grace, but by accounting feldomer returns 
 of fin, and a more frequent victory over temptations ; 
 concerning which every man makes his obfervations 
 according as he makes his inquiries and fearch after 
 himfelf. In order to this it was that Saint Paul wrote 
 before receiving the Holy Sacrament, Let a man ex- 
 amine himfelf y and fo let him eat. This precept was 
 given in thofe days when they communicated every 
 day, and therefore a daily examination alfo was in- 
 tended. 
 
 4. And it will appear highly fitting, if we remem- 
 ber that at the day of Judgment not only the greateft 
 lines of life, but every branch and circumflance of 
 every adlion, every word and thought, (hall be called 
 to fcrutiny and fevere judgment : infomuch that it 
 was a great truth which one faid. Wo be to the moji 
 innocent life, if God Jhould fearch into it without mix- 
 tures of mercy. And therefore we are here to follow 
 Saint Paul's advice, fudge yourf elves and you fliall not 
 he judged of the Lord. The way to prevent God's 
 anger is to be angry with ourfelves ; and by examin- 
 ing our ad:ions, and condemning the Criminal, by 
 being Afi^efixDrs in God's Tribunal, at leaft we (hall 
 obtain the favour of the Court. As therefore every 
 night we miift make our Bed the memorial of our Grave ^ 
 fo let our Evening thoughts be an image of the day of 
 fudgment.
 
 56 GENERAL EXERCISES C.2. 
 
 5. This advice was fo reafonable and proper an in- 
 flrument of virtue, that it was taught even to the 
 Scholars of Fythagoras by their Mafter : * Let not 
 *Jleepfeize upon the Regions ofyourfenfes, 
 * before you have three times recalled the 
 * converfation and accidents of the day :' Examine what 
 you have committed againft the Divine Law, what 
 you have omitted of your duty, and in what you have 
 made ufe of the Divine grace to the purpofes of virtue 
 and rehgion ; joining the fudge Reafon to the Legijla- 
 tive mind or Confcience, that God may reign there as 
 a Law-giver and a Judge. Then Chrift's Kingdom 
 is fet up in our hearts ; then we always live in the 
 eye of our Judge, and hve by the meafures of Rea- 
 fon, Religion, and fober counfels. 
 
 The Benefits we fhall receive by pradlifing this ad- 
 vice, in order to a blelTed Death, will alfo add to 
 the account of Reafon and fair inducements. 
 
 'The Benefits of this Exercife. 
 
 I. By a daily examination of our adiions we (hall 
 the 'eafier cure a great fin, and prevent its arrival to 
 become habitual. For [to exami?2e~\ we fuppofe to 
 be a relative duty, and inftrumental to fomething 
 elfe. We examine ourfelves, that we may find out 
 our failings and cure them : and therefore if we ufe 
 our remedy when the wound is frefh and bleeding, 
 we fliall find the cure more certain and lefs painful. 
 For fo a Taper, when its crown of flame is newly 
 blown off, retains a nature fo fymbolical to light, 
 that it will with greedinefs re-inkindle and fnatch a 
 ray from the neighbour fire. So is the Soul of Man,
 
 S.2. PREPARATORT TO DEAm. c^j 
 
 when it is newly fallen into fin ; although God be 
 angry with it, and the ftate of God's favour and its 
 own gracioufnefs is interrupted, yet the habit is not 
 naturally changed ; and flill God leaves fome roots of 
 virtue ftanding, and the man is modeft, or apt to be 
 made afhamed, and he is not grown a bold finner : 
 but if he fleeps on it, and returns again to the fame 
 lin, and by degrees grows in love with it, and gets 
 the cuftom, and the ftrangenefs of it taken away, then 
 it is his Mafter, and is fwelled into an heap, and is 
 abetted by ufe, and corroborated by newly-enter- 
 tained principles, and is infinuated into his nature, 
 and hath pofTelTed his affections, and tainted the will 
 and underftanding : and by this time a man is in the 
 flate of a decaying Merchant, his accounts are fo great, 
 and fo intricate, and fo much in arrear, that to ex- 
 amine it will be but to reprefent the particulars of 
 his calamity, therefore they think it better to pull 
 the napkin before their eyes, than to flare upon the 
 circumftances of their death. 
 
 2. A daily or frequent examination of the parts 
 of our life will interrupt the proceeding and hinder 
 the journey of little fins into an heap. For many 
 days do not pafs the befl perfons in which they have 
 not many idle words or vainer thoughts to fully the 
 fair whitenefs of their fouls ; fome indifcreet pafTions 
 of trifling purpofes, fome impertinent difcontents or 
 unhandfome ufages of their own perfon of their dear- 
 efl Relatives. And though God is not extre??ie to 
 mark what is done amifs, and therefore puts thefe upon 
 the accounts of his mercy, and the title of the Crofs ; 
 yet in two cafes thefe little fins combine and clufher ; 
 and we know that grapes were once in fo great a
 
 58 GENERAL EXERCISES C.2. 
 
 bunch, that one clufter was the load of two men : 
 that is, I. When either we are in love with fmall 
 fins ; or 2. When they proceed from a carelefs and 
 uncurious fpirit into frequency and continuance. For 
 fo the fmalleft atoms that dance in all the little cells 
 of the world are fo trifling and immaterial that they 
 cannot trouble an eye, nor vex the tenderefl; part of 
 a wound where a barbed arrow dwelt ; yet when by 
 their infinite numbers (as Melijfa and Parmenides af- 
 firm) they danced firft into order, then into little 
 bodies, at laft they made the matter of the world : So 
 are the little indifcretions of our life ; they are always 
 inconjiderabky if they be conjideredy and contefjiptibley 
 if they be not defpifed, and God does not regard them, 
 if we do. We may eafily keep them afunder by our 
 daily or nightly thoughts, and prayers, and fevere 
 fentences : but even the leaft fand can check the tu- 
 multuous pride, and become a limit to the Sea, when 
 it is in an heap and in united multitudes; but if the 
 wind fcatter and divide them, the little drops and the 
 vainer froth of the water begin to invade the ftrand. 
 Our fighs can fcatter fuch little ofi^ences ; but then 
 be fure to breathe fuch accents frequently, lefl: they 
 knot, and combine, and grow big as the (liore, and we 
 periJJj in fand y in trifling inftances. He 
 that defpifeth little things flmll perifh by 
 little and little ; fo faid the fon of Sirach. 
 
 3. A frequent examination of our actions will in- 
 tenerate and foften our confciences, fo that they fliall 
 be impatient of any rudenefs or heavier load : And 
 Qui levi comminationc hc that is ufcd to (brink when he 
 pdiitnr non opus eft ut j<, pj-cflcd with a branch of twinin? 
 datur. neneca. Oficr, will uot williugly fl:and in
 
 ^.2. PREPARArORTTO DEATH. 59 
 
 the ruins of a houfe, when the beam daflies upon the 
 pavement. And provided that our nice and tender 
 fpirit be not vexed into fcruple, nor the fcruple turn 
 into unreafonable fears, nor the fears into fuperfti- 
 tion; he that by any arts can make his fpirit tender 
 and apt for rehgious impreffions, hath made the 
 faireft feat for Religion, and the unapteft and un- 
 eafieft entertainment for fin and eternal Death, in 
 the whole world. 
 
 4. A frequent examination of the fmalleft parts of 
 our lives is the heft inftrument to make our repent- 
 ance particular, and a fit remedy to all the members 
 of the whole body of fin. For our examination put 
 off to our death-bed of neceflity brings us into this 
 condition, that very many thoufands of our fins muft 
 be (or not be at all) wafhed off with a general re- 
 pentance, which the more general and indefinite it 
 is, it is ever fo much the worfe. And if he that 
 repents the longeft and the oftenefl, and upon the 
 moft inftances, is flill during his whole life but an 
 imperfedt penitent, and there are very many referves 
 left to be wiped off by God's mercies, and to be eafed 
 by collateral afliflances, or to be groaned for at the 
 terrible day of Judgment ; it will be but a fad flory 
 to confider, that the fins of a whole life, or of very 
 great portions of it, fhall be put upon the remedy of 
 one examination, and the advices of one difcourfe, 
 and the a(ftivities of a decayed body, and a weak and 
 an amazed fpirit. Let us do the beft we can, we 
 fliall find that the mere fins of ignorance and un- 
 avoidable forgetfulnefs v/ill be enough to be intrufled 
 to fuch a bank ; and that if a general repentance will 
 ferve toward their expiation, it will be an infinite
 
 6o GENERAL EXERCISES C.2. 
 
 mercy : but we have nothing to warrant our confi- 
 dence, if we (hall think it to be enough on our Death- 
 bed to confefs the notorious actions of our Uves, and 
 to fay [The Lord be merciful to me for the infinite 
 tranfgrefions of my life, which I have wi fully or care- 
 leffly forgot ; for very many of which the repentance, 
 the diftindl, particular, circumftantiate repentance of 
 a whole life would have been too little, if we could 
 have done more. 
 
 5. After the enumeration of thefe advantages I 
 fhall not need to add, that if we decline or refufe to 
 call ourfelves frequently to account, and to ufe daily 
 advices concerning the ftate of our Souls, it is a very 
 ill fign that our Souls are not right with God, or 
 that they do not dwell in Religion. But this I fhall 
 fay, that they who do ufe this exercife frequently will 
 make their confcience much at eafe, by cafting out 
 a daily load of humour and furfeit, the matter of dif- 
 eafes and the inftruments of death. He that does 7iot 
 frequently fearch his Confcience ^ is a hoife without a 
 window, and like a wild untutored fon of a fond and 
 undifcerning widow. 
 
 But if this exercife feem too great a trouble, and 
 that by fuch advices Religion will feem a burthen ; 
 I have two things to oppofe againft it. 
 
 I. One, is that we had better bear the burthen of 
 the Lord, than the burthen of a bafe and polluted 
 Confcience. Religion cannot be fo great a trouble 
 as a guilty foul ; and whatfoever trouble can be fan- 
 cied in this or any other action of Religion, it is only 
 ^,. to inexperienced perfons. It may 
 
 nlige vitam optimam, 11 J 
 
 confuctudo facict jucun- bc a troublc at firft, juft as is every 
 
 diffimam. Seneca. 
 
 change and every new accident ;
 
 ^.2. PREPARATORT TO DEATH. 6i 
 
 but if you do it frequently and accuftom your fpirit 
 to it, as the cuftom will make it eafy, fo the advan- 
 tages will make it deled:able; that will make it facile 
 as nature, thefe will make it as pleafant and eligible 
 as reward. 
 
 2. The other thing I have to fay is this; That to 
 examine our lives will be no trouble, if we do not 
 ^intricate it with bufineifes of the * securae et quietae 
 
 -,, U „J tl T U * iU C mentis eft in omnes vitae 
 
 world and the Labyrmths of care partesdiicunerejoccupa- 
 and impertinent affairs. A man had ^^''"'"^ animi veiut fub 
 
 ^ ^ _ jugo lunt; relpicere non 
 
 need have a quiet and difentangled poffunt. seneca. 
 life who comes to fearch into all his ad:ions, and to make 
 judgment concerning his errors and his needs, his re- 
 medies and his hopes. They that have great intrigues 
 of the world y have a yoke upon their necks, and cannot 
 look hack : and he that covets many things greedily, 
 and fnatches at high things ambitioufly, that defpifes 
 his Neighbour proudly, and bears his croffes pee- 
 vifhly, or his profperity impotently and paffionately; 
 he that is prodigal of his precious time, and is tena- 
 cious and retentive of evil purpofes, is not a man dif- 
 pofed to this exercife ; he hath reafon to be afraid of 
 his own memory, and to dafh his glafs in pieces, 
 becaufe it muft needs reprefent to his own eyes an 
 intolerable deformity. He therefore that refolves 
 to live well, whatfoever it cofts him, he that will go 
 to Heaven at any rate, Iball beft tend this duty by 
 negled;ing the affairs of the world in all things where 
 prudently he may. But if we do otherwife, we fliall 
 find that the accounts of our death-bed and the ex- 
 amination made by a difturbed underftanding will be 
 very empty of comfort and full of inconveniences. 
 6. For hence it comes that men die fo timoroully
 
 62 GENERAL EXERCISES C. 2. 
 
 and uncomfortably, as if they were forced out of 
 their lives by the violences of an executioner. Then, 
 without much examination, they remember how 
 wickedly they have lived, without Religion, againft 
 the laws of the Covenant of grace, without God in 
 the world: then they fee lin goes off like an amazed, 
 wounded, affrighted perfon from a loft battle, with- 
 out honour, without a veil, with nothing but fhame 
 and fad remembrances : then they can confider, that 
 if they had lived virtuoufly, all the trouble and objec- 
 tion of that would nov/ be paft, and all that had re- 
 mained (hould be peace andjoy, and all thatgood which 
 dwells within the houfe of God, and eternal life. But 
 now they find they have done amifs and dealt wick- 
 edly, they have no bank of good works, but a huge 
 treafure of wrath and they are going to a ftrange 
 place, and what {hall be their lot is uncertain ; (fo 
 they fay, when they would comfort and flatter them- 
 felves:) but in truth of Religion their portion is fad 
 and intolerable, without hope and without refreifh- 
 ment, and they muft ufe little filly arts to make them 
 go off from their ftage of fins with fome handfome 
 circumfi:ances of opinion : they will in civility be 
 abufed that they may die quietly, and go decently to 
 their execution, and leave their friends indifferently 
 contented, and apt to be comforted ; and by that time 
 they are gone awhile, they fee that they deceived 
 themfelves all their days, and were by others deceived 
 at laft. 
 
 Let us make it our own cafe : We Oiall come to 
 that fi:ate and period of condition, in which we (hall 
 be infinitely comforted, if we have lived well; or 
 elle be amazed and go off trembling, bccaufe we are
 
 S.2. PREPARATORT ro DEATH. 6t, 
 
 guilty of heaps of unrepented and unforfaken fins. It 
 may happen we fhall not then underftand it fo, be- 
 caufemoft men of late ages have been abufedwith falfe 
 principles, and they are taught (or they are willing 
 to believe) that a little thing is enough to fave them, 
 and that Heaven is fo cheap a purchafe, that it will 
 fall upon them whether they will or no. The 
 mifery of it is, they will not fuffer themfelves to be 
 confuted, till it be too late to recant their error. In 
 the interim^ they are impatient to be examined, as a 
 leper is of a comb, and are greedy of the world, as 
 children of raw fruit; and they hate a fevere reproof, 
 as they do thorns in their bed; and they love to lay 
 afide Religion, as a drunken perfon does to forget his 
 forrow ; and all the way they dream of fine things, 
 and their dreams prove contrary, and become the 
 Hieroglyphics of an eternal forrow. The daughter 
 Qi Polycrates dreamed that her Father was lifted up, 
 and that 'Jupiter wafhed him, and the Sun anointed 
 him; but it proved to him but a fad profperity: for 
 after a long life of conflant profperous fucceffes he 
 was furprifed by his enemies, and hanged up till the 
 dew of heaven wet his cheeks, and the Sun melted 
 his greafe. Such is the condition of thofe perfons 
 who, living either in the defpite or in the negledl of 
 Religion, lie wallowing in the drunkennefs of prof- 
 perity or worldly cares; they think themfelves to be 
 exalted, till the evil day overtakes them ; and then 
 they can expound their dream of life to end in a fad 
 and hopelefs death. I remember that Cleomejies was 
 called a God by the Egyptians^ becaufe when he was 
 hanged, a Serpent grew out of his body, and wrapt 
 itfelf about his head; till the Philofophers oi Egypt
 
 64 GENERAL EXERCISES C.2. 
 
 faid, it was natural that from the marrow of fome 
 bodies fuch produd:ions fhould arife. And indeed it 
 reprefents the condition of fome men, who being 
 dead are efteemed Saints and beatified perfons, when 
 their head is encircled with dragons, and is entered 
 into the polTeffion of devils, t/iat old Serpent and 
 deceiver. For indeed their life was fecretly fo cor- 
 rupted, that fuch ferpents fed upon the ruins of the 
 fpirit, and the decays of Grace and Reafon. To be 
 cofened in making judgments concerning our final 
 condition is extremely eafy ; but if we be cofened, 
 we are infinitely miferable. 
 
 SECT. III. 
 
 Of exercijing Charity during our whole Life. 
 
 ^^^E that would die well and happily, muft in 
 ^\ his life- time, according to all his capacities, 
 ; exercife Charity ; and becaufe Religion is 
 Refpice quid piodeft pra- the life of the Soul, and Charity 
 Omne'quoTrft'niiJiTft; IS thc life of RcHgion, the fame 
 praetei amare Deum. which givcs life to thc better part 
 of man which never dies ; may obtain of God a 
 mercy to the inferior part of man in the day of its 
 diffolution. 
 
 I. Charity is the great channel through which 
 God pafles all his mercy upon mankind. For we re- 
 ceive abfolution of our fins in proportion to our for- 
 giving our brother. This is the rule of our hopes, 
 and the meafure of our defire in this world ; and in 
 the day of Death and Judgment the great Sentence 
 upon mankind ihall be tranfiidtted according to our
 
 S. 3. PREPARATORT TO DEATH. 65 
 
 Alms, which is the other part of Charity. Certain 
 it is, that God cannot, will not, Quod expend; habui, 
 never did reject a charitable man ^^rn:g::;pS, 
 in his greateft needs and in his Q^iod fervavi perdidi. 
 moft paflionate prayers; for God himfelf /V love, and 
 every degree of Charity that dwells in us is the par- 
 ticipation of the Divine nature : and therefore when 
 upon our death-bed a cloud covers our head, and we 
 are enwrapped with forrow ; when we feel the 
 weight of a ficknefs, and do not feel the refrefhing 
 vilitations of God's loving kindnefs ; when we have 
 many things to trouble us, and looking round about 
 us we fee no comforter; then call to mind what 
 injuries you have forgiven, how apt you were to 
 pardon all affronts and real perfecutions, how you 
 embraced peace when it was offered you, how you 
 followed after peace when it ran from you : and when 
 you are weary of one lide, turn upon the other, and 
 remember the Alms that by the grace of God and 
 his afUflances you have done, and look up to God, 
 and with the eye of faith behold him coming in the 
 cloud, and pronouncing the fentence of dooms-day 
 according to his mercies and thy Charity. 
 
 2. Charity with its Twin daughters, Alms and 
 Forgivenefsy is efpecially effectual for the procuring 
 God's mercies in the day and the manner of our 
 death. Alms deliver from death, Tob. 4. 10. & 12. 9. 
 faid old Tobias; and Alms make an ^^^^' ^' ^°' 
 
 ' Dan. 4. 27. 
 
 atonement for Jins, faid the fon of iPet. 4. 8. ifa. 1.17, 
 Siracli: and fo faid Daniel, and fo fay all the wife 
 men of the world. And in this fenfe alfo is that of 
 St. Peter; Love covers a multitude , ^., 
 
 * Lib. 7. cap. 12. Ea» 
 
 of fins ; and *S. Clement in his £>>? Jii tSv X6«p** <roi,, >of, 
 
 H. D. F
 
 66 GENERAL EXERCISES C. 2. 
 
 Xm ipyia-r, sif x^rpo^cnv if^af- ConflitutioHs glvcs this counfel. If 
 :tr/.r4;:;Lt^;' y" have anything in your hands, 
 '^'''"- give it, that it may work to the re- 
 
 mijjion of thy Jins : for by Faith and Alms fns are 
 purged. The fame alfo is the counfel of Sahian, 
 who wonders that men who are guilty of great 
 and many fins will not work out their pardon by 
 Alms and mercy. But this alfo muft be added out 
 
 Agere autem poeniten- of the WOrds of LaBantiuSy who 
 tiam nihil aliud eft quam |^^ ^^ j COmplcte aud 
 
 prohteri et amrmare ie r 
 
 uiterius non peccaturum. ufeful ; But think not , becaufe fins 
 are taken away by Alms, that by thy money thou mayeji 
 pur chafe a licenfe to fin. For fins are abolifhed, if be- 
 caufe thou hafl finned thou giveji to God, that is, to 
 God's poor fervants, and his indigent neceffitous crea- 
 tures: But if thou finneft upon confidence of giving, 
 thy fins are not abolifhed. For God defires infinitely 
 that men fhould be purged from their fins, and there- 
 fore commands us to repent ; but to repent is 
 nothing elfe but to profefs and afiirm (that is, to 
 purpofe, and to make good that purpofe) that they 
 will fin no more. 
 
 Now Alms are therefore eifecflive to the abolition 
 and pardon of our fins, becaufe they are preparatory 
 to, and impetratory of the grace of Repentance, and 
 
 .^ are fruits of Repentance : and there- 
 
 • De poenitentia. ^ , 
 
 fore S. '^' Chryfofiom affirms that 
 Repentance without Alms is dead, and without 
 wings, and can never foar upwards to the element 
 of Love. But becaufe they are a part of Repentance, 
 and hugely pleafing to Almighty God, therefore they 
 deliver us from the evils of an unhappy and accurfed 
 death; for fo Chrift delivered his Difciples from the
 
 S. 3. PREPARArORT TO DEATH. 6j 
 
 fea, when he appeafed the ftorm, though they ftill 
 failed in the channel : and this S. Hierome verifies 
 with all his reading and experience, faying, / do not 
 remember to have read, that ever ., . . 
 
 ' Niinquam memini me 
 
 any charitable per Con died an evil ^eg'*^e '^^'^. "^^''^^ mor- 
 
 1111 1 tuum, qui libenter opera 
 
 death. And althoup-h a lone ex- caritatis exercuit. 
 perience hath obferved God's mer- 
 cies to defcend upon charitable people, like the dew 
 upon Gideon's fleece when all the world was dry; 
 yet for this alfo we have a promife, which is not 
 only an argument of a certain number of years, (as 
 experience is) but a fecurity for eternal ages. Make 
 ye friends of the mamnion of unrighteoufnefsy that when 
 ye f ally they may receive you into everlajiing habitations. 
 When Faith fails, and Chaftity is ufelefs, and Tem- 
 perance fhall be no more, then Charity fhall bear 
 you upon wings of Cherubims to the eternal moun- 
 tain of the Lord. I have been a 'Eyi ^-ixivSpa-Troj lysvo^w, 
 lover of mankind, and a friend, and tZ^SZ^.r^- 
 merciful; and now I expeB to com- ^r-^'^^"^- 
 municate in that great kindnefs which he /hows that is 
 the great God and Father of men and mercies, faid 
 Cyrus the Perfian on his death-bed. 
 
 I do not mean this fhould only be a death-bed 
 Charity, any more than a death-bed Repentance ; 
 but it ought to be the charity of ., , ^ , , 
 
 D •' Ua dum tempus nabes ; 
 
 our life and healthful years, a part- ^ibi propria fit manus 
 
 n3£rcs * 
 ing with portions of our goods then Auferet hoc nemo, quod 
 , f I /% dabis ipfe Deo. 
 
 when we can keep them: we mult 
 not firft kindle our lights when we are to defcend 
 into our houfes of darknefs, or bring a glaring torch 
 fuddenly to a dark room, that will amaze the eye, 
 and not delight it, or inftrucfl the body ; but if our
 
 68 GENERAL EXERCISES C. 2. 
 
 Tapers have in their conftant courfe defcended into 
 their grave, crowned all the way with light, then 
 let the death-bed Charity be doubled, and the light 
 burn brightefl when it is to deck our Hearfe. But 
 concerning this I fhall afterwards give account. 
 
 SECT. IV. 
 
 General Conjiderations to enforce the former 
 PraBices. 
 
 jHESE are the general Inftruments of Pre- 
 paration in order to a holy Death : it will 
 concern us all to ufe them diligently and 
 
 Quod fepe fieri non fpeedify ; for we muft be long in 
 poteft, fiat diu. Seneca, ^^j^^ ^j^^^ wMcli muft be done but 
 
 once: and therefore we muft begin betimes, and lofe 
 
 no time; efpecially fince it is fo great a venture, and 
 
 upon it depends fo great a ftate. Seneca faid well, 
 
 _ „. . . . There is no Science or Art in the 
 
 NuUius rei quain vive- 
 
 re difficiiior trt fcientia : worldfo hard as to Hve and dlc well: 
 
 Profeflbresaliarumartium ^ -n r rr r i a 
 
 vulgo muitique lunt. 1 kc rrojejjors oj Other Arts are 
 vulgar and many; but he that 
 knows how to do this bufinefs, is certainly inftru(5ted 
 to eternity. But then let me remember this, that a 
 wife perfon will alfo put moft upon the greateft in- 
 tereft. Common prudence will teach us this. No 
 man will hire a General to cut wood, or fhake hay 
 with a Sceptre, or fpend his Soul and all his faculties 
 ,, ,„ ,. upon the purchafe of a cockle- 
 
 Nunc ratio nulla ft rel- r i , -, . ^ 
 
 tandi, nulla tacuitas ; fliell ; but he wiU fit inftrumcnts 
 
 ^ttrnas (luoniam poe- .... , . ^ , 
 
 nasinmortctimcndum. to the dignity and cxigeiicc ot the 
 ^"'^''''^' defign : And therefore fince Hea-
 
 S.^. PREPARATORT ro DEATH. 69 
 
 ven is fo glorious a ftate, and fo certainly defigned 
 for us, if we pleafe, let us fpend all that we have, all 
 our paffions and afFedlions, all our ftudy and induftry, 
 all our defires and flratagems, all our witty and 
 ingenuous faculties, toward the arriving thither, 
 whither if we do come, every minute will infinitely 
 pay for all the troubles of our whole life; if we do 
 not, we ihall have the reward of fools, an unpitied 
 and an upbraided mifery. 
 
 To this purpofe I fhall reprefent the ftate of dying 
 and dead men in the devout words of fome of the 
 Fathers of the Church, whofe fenfe I fhall exacftly 
 keep, but change their order ; that by placing fome 
 of their difperfed meditations into a chain or fequel 
 of difcourfe, I may with their precious flones make 
 an Union, and compofe them into virtutem videant, in- 
 a jewel ; for though the medita- tabefc^ntque reiiaa. 
 
 tion is plain and eafy, yet it is affecflionate, and ma- 
 terial, and true, and necefTary. 
 
 The Circumjiances of a dying Man's Sorrow, and 
 Danger. 
 
 When the fentence of death is decreed, and begins 
 to be put in execution, it is forrow enough to fee or 
 feel refpe(5lively the fad accents of the agony and laft 
 contentions of the Soul, and the reludlances and un- 
 willingnefles of the body : The Forehead wafhed with 
 a new and ftranger baptifm, befmeared with a cold 
 fweat, tenacious and clammy, apt 
 to make it cleave to the roof of his 
 coffin ; the Nofe cold and undifcerning, not pleafed 
 with perfumes, nor fuifering violence with a cloud 
 of unwholefome fmoke; the Eyes dim as a fullied
 
 70 GENERAL EXERCISES C. 2. 
 
 mirror, or the face of heaven when God fhows his 
 anger in a prodigious florm; the Feet cold: the Hands 
 fliif, the Phyficians defpairing, our Friends weeping, 
 the rooms drefTed with darknefs and forrow, and the 
 j-j exterior parts betraying what are the 
 
 violences which the Soul and fpirit 
 fuffer; the nobler part, like the lord of the houfe, 
 being alTaulted by exterior rudenelTes, and driven 
 from all the out-works, at laft faint and weary with 
 (liort and frequent breathings, interrupted with the 
 longer accents of fighs, without moifture, but the 
 excrefcences of a fpilt humour, when the pitcher is 
 broken at the ciftern, it retires to its laft fort, the 
 heart, whither it is purfued, and flormed, and beaten 
 out, as when the barbarous Thracian facked the glory 
 of the Grecian Empire. Then calamity is great, and 
 forrow rules in all the capacities of man ; then the 
 mourners weep, becaufe it is civil, or becaufe they 
 need thee, or becaufe they fear : but who fuifers for 
 thee with a compaffion fharp as is thy pain ? Then 
 the noife is like the faint echo of a diftant valley, and 
 few hear, and they will not regard thee, who feemefl 
 like a perfon void of underflanding, and of a depart- 
 ing intereft. Vere tremendum eji mortis facr amentum. 
 But thefe accidents are common to all that die; and 
 when a fpecial Providence Ihall diftinguifh them, 
 they fhall die with eafy circumftances : but as no 
 piety can fecure it, fo muft no confidence exped: it, 
 but wait for the time, and accept the manner of the 
 dilTolution. But that which diflinguiflies them is 
 this : 
 
 He that hath lived a wicked life, if his Confcience 
 be alarmed, and that he does not die like a Wolf or
 
 aS. 4. PREPARATOfiT TO DEATH, ji 
 
 a Tiger, without fenfe or remorfe of all his wildnefs 
 and his injury, his beaftly nature, and defert and un- 
 tilled manners, if he have but fenfe of what he is 
 going to fuifer, or what he may exped: to be his por- 
 tion; then we may imagine the terror of their abufed 
 fancies, how they fee afFrightinp: 
 
 ^ 1 , r 1 r S. Chryfoftomus. 
 
 Inapes, and becaule they rear 
 them, they feel the gripes of Devils, urging the un- 
 willing fouls from the kinder and faft embraces of 
 the body, calling to the grave and hafting to judg- 
 ment, exhibiting great bills of uncancelled crimes, 
 awaking and amazing the Confcience, breaking all 
 their hope in pieces, and making Faith ufelefs and 
 terrible, becaufe the Malice was great, and the 
 Charity was none at all. Then they look for fome to 
 have pity on them^ but there is no man. No man dares 
 be their pledge; No man can redeem their foul ^ which 
 now feels what it never feared. Then the tremblings 
 and the forrow, the memory of the paft fin, and the 
 fear of future pains, and the fenfe of an angry God, and 
 the prefence of fome Devils, confign him to the eter- 
 nal company of all the damned and ^ , . ^ 
 
 i ^ _ Jipnraim byras. 
 
 accurfed fpirits. Then they want 
 an Angel for their guide, and the Holy Spirit for 
 their Comforter, and a good Confcience for their 
 teftimony, and Chrift for their Advocate, and they 
 die and are left in prifons of earth or air, in fecret 
 and undifcerned regions, to weep and tremble, and 
 infinitely to fear the coming of the day of Chrifi: ; 
 at which time they fhall be brought forth to change 
 their condition into a worfe, where they fhall for ever 
 feel more than we can believe or underftand. 
 
 But when a good man dies, one that hath lived
 
 72 GENERAL EXERCISES C. 2. 
 
 innocently, or made joy m Heaven at his timely and 
 effe6tive repentance, and in whofe behalf the Holy 
 ye/us hath interceded prolperoufly, and for whofe 
 intereft the Spirit makes interpellations with groans and 
 Jighs unutterable, and in whofe defence the Angels 
 drive away the Devils on his Death-bed becaufe his 
 fins are pardoned, and becaufe he refifted the Devil 
 in his lifetime, and fought fuccefsfully, and perfe- 
 vered unto the end ; then the joys break forth through 
 the clouds of ficknefs, and the Confcience ftands up- 
 right, and confefTes the glories of God, and owns fo 
 much integrity that it can hope for pardon, and ob- 
 tain it too: then the forrows of the licknefs, and the 
 flames of the Fever, or the faintnefs of the Confump- 
 tion, do but untie the Soul from its chain, and let it 
 go forth, firft into liberty, and then to glory : for it 
 is but for a little while that the face of the fky was 
 black, like the preparations of the night, but quickly 
 the cloud was torn and rent, the violence of thunder 
 parted it into little portions, that the Sun might look 
 forth with a watery eye, and then fhine without a 
 tear. But it is an infinite refrefhment to remember 
 all the comforts of his Prayers, the frequent vid:ory 
 over his Temptations, the mortification of his Lufl, 
 the noblefl facrifice to God, in which he mofl de- 
 lights, that we have given him our wills, and killed 
 our appetites for the interefls of his fervices : then 
 all the trouble of that is gone, and what remains is 
 a portion in the inheritance of 'Jefus, of which he 
 now talks no more as a thing at diflance, but is en- 
 M.SHtyrius. s. EnOra- Bering iuto the pofTeflion. When 
 
 (ins Martyr. (}^g ^gJJ Jg j-^^f^ ^^J j.}^g prlfon 
 
 doors are open at the prefence of God's Angel, the
 
 ^.4- PREPARATORT TO DEATH, y^ 
 
 Soul goes forth full of hope, fometimes with evi- 
 dence, but always with certainty in the thing, and 
 inftantly it pafTes into the throngs of Spirits, where 
 Angels meet it finging, and the Devils flock with 
 malicious and vile purpofes, defiring to lead it away 
 with them into their houfes of forrow : there they 
 fee things which they never faw, and hear voices 
 which they never heard. There the Devils charge 
 them with many fins, and the Angels remember that 
 themfelves rejoiced when they were repented of. 
 Then the Devils aggravate and defcribe all the cir- 
 cumftances of the fin, and add calumnies ; and the 
 Angels bear the Sword forward flill, becaufe their 
 Lord doth anfwer for them . Then 
 
 , , n 1 • ^- Chryfoftomus. 
 
 the Devils rage and gnafn their 
 teeth ; they fee the Soul chafle and pure, and they 
 are afhamed ; they fee it penitent, and they defpair ; 
 they perceive that the tongue was refrained and fanc- 
 tified, and then hold their peace. Then the Soul 
 pafTes forth and rejoices, pafTing by the Devils in 
 fcorn and triumph, being fecurely carried into the 
 bofom of the Lord, where they fhall reft till their 
 crowns are finifhed, and their manfions are prepared ; 
 and then they fhall feaft and fing, rejoice and wor- 
 fhip for * ever and ever. Fearful ^ , . , „ , 
 
 ■T * MsyitTTup TOJV apirajv Bio- 
 
 and formidable to unholy perfons <^iSsia, « ?j aflavanXETai n 
 IS the iirfl meeting with ipirits in 
 their feparation. But the vicftory which holy fouls 
 receive by the mercies of Jefus Chrift and the con- 
 dud: of Angels, is a joy that we muft not underftand 
 till we feel it : and yet fuch which by an early and 
 a perfevering piety we may fecure : but let us in- 
 quire after it no further, becaufe it is fecret.
 
 CHAPTER III 
 
 Of the State of Sicknefs, and the Te?nptations incident 
 to it, with their proper Remedies. 
 
 Sect. I. 
 
 Of the State of Sicknefs. 
 
 \DAMS fin brought death into the world, 
 and man did die the fame day in which he 
 finned, according as God had threatened. 
 He did not die, as Death is taken for a 
 feparation of foul and body ; that is not Death pro- 
 perly, but the ending of the laft ad: of Death; juft 
 as a man is faid to be born, when he ceafes any longer 
 to be borne in his mother's womb : But whereas to 
 man was intended a life long and happy, without 
 ficknefs, forrow, or infelicity, and this life fhould be 
 lived here or in a better place, and the paffage from 
 one to the other (hould have been eafy, fafe and 
 pleafant, now that man Unned, he fell from that ftate 
 to a contrary. 
 
 \{ Adam had flood, he (liould not always have lived 
 in this world ; for this world was not a place capable 
 of giving a dwelling to all thofe myriads of men and 
 women which fliould have been born in all the gene- 
 rations of infinite and eternal ages ; for fo it mufl 
 have been if man had not died at all, nor yet have
 
 S. I. STATE OF SICKNESS. ys 
 
 removed hence at all. Neither is it likely that man's 
 Innocence fhould have loft to him all poflibility of 
 going thither where the duration is better, meafured 
 by a better time, fubjed: to fewer changes, and which 
 is now the reward of a returning virtue, which in all 
 natural fenfes is lefs than innocence, fave that it is 
 heightened by Chrift to an equality of acceptation 
 with the ftate of Innocence : But fo it muft have 
 been, that his innocence fhould have been punifhed 
 with an eternal confinement to this ftate, which in 
 all reafon is the lefs perfect, the ftate of a traveller, 
 not of one poiTefted of his inheritance. It is there- 
 fore certain Man ihould have changed his abode : 
 for fo did Enoch, and fo did E/ias, and fo ihall all 
 the world that fhall be alive at the day of Judgment; 
 They Jhall not die, but they JJiall change their place and 
 their abode, their duration and their ftate, and all 
 this without death. 
 
 That death therefore which God threatened to 
 Adam, and which pafled upon his pofterity, is not 
 the going out of this world, but the manner of going. 
 If he had ftaid in Innocence, he ftiould have gone 
 from hence placidly and fairly, without vexatious 
 and afflidlive circumftances ; he ftiould not have died 
 by ficknefs, misfortune, defecft, or unwillingnefs : 
 but when he fell, then he began to die; the fame 
 day (fo faid God :) and that muft needs be true, and 
 therefore it muft mean, that upon that very day he 
 fell into an evil and dangerous condition, a ftate of 
 change and afflidtion ; then death _ . ... 
 
 o , Prima qua? vitam dedit 
 
 began, that is, the man began to hora, carpit. Hercui. Fur. 
 
 ■,. . 1 J- • ^* J Nafcentes morimur, fi- 
 
 die by a natural dimmution, and nifque ab engine pendet. 
 aptnefs to difeafe and mifery. His ^'^"^^"
 
 76 REMEDIES OF TEMPTATIONS C. 3. 
 
 fird ftate was and (hould have been (fo long as it 
 lafted) a happy duration ; his fecond was a daily and 
 miferable change: and this was the dying properly. 
 
 This appears in the great inftance of Damnation, 
 which in the ftyle of Scripture is called eternal death; 
 not becaufe it kills or ends the duration, it hath not 
 fo much good in it; but becaufe it is a perpetual 
 infelicity. Change or feparation of Soul and body is 
 but accidental to Death, Death may be with or with- 
 out either : but the formality, the curfe and the fting 
 of death, that is, mifery, forrow, fear, diminution, 
 defed:, anguifh, difhonour, and whatfoever is mifer- 
 able and afflictive in nature, that is Death. Death is 
 not an acflion, but a whole ftate and condition ; and 
 this was firft brought in upon us by the offence of 
 one man. 
 
 But this went no farther than thus to fubjed: us to 
 temporal infelicity. If it had proceeded fo as was 
 fuppofed, Man had been much more miferable; for 
 man had more than one original fin in this fenfe : 
 and though this death entered firfl upon us by 
 Adam's fault, yet it came nearer upon us and 
 increafed upon us by the fins of more of our fore- 
 fathers. For Adam's fin left us in flrength enough 
 to contend with human calamities for almofl a thou- 
 fand years together. But the fins of his children, 
 our forefathers, took off from us half the flrength 
 about the time of the Flood ; and then from 500 to 
 250, and from thence to 120, and from thence to 
 threefcore and ten ; fo often halving it, till it is 
 almofl come to nothing. But by the fins of men in 
 the fcvcral generations of the world, Death, that is, 
 mifery and difcafc, is haftencd fo upon us, that we
 
 S. I. PROPER TO SICKNESS. yj 
 
 are of a contemptible age : and becaufe we are to 
 die by faffering evils, and by the daily lefTening of 
 our ftrength and health ; this Death is fo long a 
 doing, that it makes fo great a part of our fhort life 
 ufelefs and unferviceable, that we have not time 
 enough to get the perfection of a lingle manufadlure, 
 but ten or twelve generations of the world muft go 
 to the making up of one wife man, or one excellent 
 Art : and in the fucceffion of thofe ages there hap- 
 pen fo many changes and interruptions, fo many wars 
 and violencies, that feven years' fighting fets a whole 
 Kingdom back in learning and virtue, to which they 
 were creeping it may be a whole age. 
 
 And thus alfo we do evil to our pofterity, as Adam 
 did to his, and Cham did to his, and Eli to his, and 
 all they to theirs who by fins caufed God to fhorten 
 the life and multiply the evils of mankind : and for 
 this reafon it is the world grows worfe and worfe, 
 becaufe fo many original fins are multiplied, and fo 
 many evils from parents defcend upon the fucceeding 
 generations of men, that they derive nothing from 
 us but original mifery. 
 
 But he who reftored the Law of Nature did alfo 
 reftore us to the condition of Nature ; which, being 
 violated by the introdudiion of Death, Chrifl then 
 repaired when he fuffered and overcame Death for 
 us ; that is, he hath taken away the unhappinefs of 
 Sicknefs, and the fling of Death, and the difhonours 
 of the Grave, of difiblution and weaknefs, of decay 
 and change, and hath turned them into adls of fa- 
 vour, into inflances of comfort, into opportunities of 
 virtue : Chrifl hath now knit them into Rofaries 
 and Coronets, he hath put them into promifes and
 
 78 OF TEMPTATIONS. C. 3. 
 
 rewards, he hath made them part of the portion of 
 his eled: : they are inftruments, and earnefts, and 
 fecurities, and pafTages to the greateft perfection of 
 human nature, and the Divine promifes. So that it 
 is poffible for us now to be reconciled to ficknefs ; 
 // came in by Jin ^ and therefore is cured when it is turned 
 into virtue ; and ahhough it may have in it the un- 
 eafinefs of labour, yet it will not be uneafy as lin, 
 or the reftleflhefs of a difcompofed Confcience. If 
 therefore we can well manage our ftate of ficknefs, 
 that we may not fall by pain, as we ufually do by p lea- 
 fur e, we need not fear; for no evil fliall happen to us. 
 
 SECT. II. 
 
 Of the fir fi Temptation proper to the State of Sicknefs, 
 Impatience. 
 
 iEN that are in health are fevere exad:ors 
 of Patience at the hands of them that are 
 fick; and they ufually judge it not by terms 
 of relation between God and the fuffering man, but 
 between him and the friends that ftand by the bed- 
 fide. It will be therefore necefiary that we truly 
 undcrftand to what duties and adions the Patience 
 of a fick man ought to extend. 
 
 Eji.iatu, queftu, gemi- I • Sighs and groaus, forrow and 
 tu.frcmitihus Rdonando, prayers, humblc complaints and 
 
 multum tiebiles voces re- r / ' r 
 
 fert. cic. Tufc. dolorous cxprcfiions, are the fad 
 
 accents of a fick man*s language : for it is not to be 
 expc(fled that a fick man fhould aft a part of Pa- 
 tience with a countenance like an Orator, or grave 
 like a Dramatic perfon : it were well if all men
 
 S. 2. OF IMPATIENCE. 79 
 
 could bear an exterior decency in their ficknefs, and 
 regulate their voice, their face, their difcourfe, and 
 all their circumftances, by the meafures and propor- 
 tions of comelinefs and fatisfadiion to all the ftanders 
 by. But this would better pleafe them than affift 
 him ; the iick man would do more good to others 
 than he would receive to himfelf. 
 
 2. Therefore filence, and ftill compofures, and not 
 complaining, are no parts of a lick man's duty, they 
 are not neceflary parts of Patience, concedendum eft ge- 
 We find that David roared for the '"^"^•- ^''■^''f'' 
 very difquietnefs of his ficknefs ; and he lay chattering 
 like a fwallow, and his throat was dry with calling 
 for help upon his God. That's the proper voice 
 of ficknefs : and certain it is that the proper voices 
 of ficknefs are expreflly vocal and petitory in the 
 ears of God, and call for pity in the fame accent 
 as the cries andoppreffions of Widows and Orphans 
 do for vengeance upon their perfecutors, though they 
 fay no Colled: againft them. For there is the voice 
 of man, and there is the voice of the difeafe, and God 
 hears both ; and the louder the difeafe fpeaks, there 
 is the greater need of mercy and pity, and therefore 
 God will the fooner hear it. Abel's blood had a voice, 
 and cried to God ; and humility hath a voice, and cries 
 fo loud to God that it pierces the clouds; and fo hath 
 every forrow and every ficknefs: and when a man 
 cries out, and complains but ac- — Fiagrantior sequo 
 
 J • J. j.\, r ^ C \^' ' Non debet dolor efl'e viri, 
 
 cording to the forrOWS of his pain, ^ec vulnere major. 
 
 it cannot be any part of a culpable ^"'^- '^'^'- ^3- 
 
 Impatience, but an argument for pity. 
 
 3. Some men's fenfes are fo fubtile, and their per- 
 ceptions fo quick and full of reliih, and their fpirits
 
 8o OF IMPATIENCE, C. 3. 
 
 fo acflive, that the fame load is double upon them to 
 what it is to another perfon : and therefore com- 
 paring the expreffions of the one to the filence of the 
 other, a different judgment cannot be made concern- 
 ing their Patience. Some natures are querulous, and 
 melancholic, and foft, and nice, and tender, and 
 weeping, and expreffive ; others are fullen, dull, 
 without apprehenlion, apt to tolerate and carry bur- 
 thens : and the Crucifixion of our BlelTed Saviour 
 falling upon a delicate and virgin body, of curious 
 temper, and ftrid, equal compofition, was naturally 
 more full of torment than that of the ruder thieves, 
 whofe proportions were coarfer and uneven. 
 
 4. In this cafe it was no imprudent advice which 
 
 ^ . ^ Cicero Sfave : Nothin? in the world 
 
 Omninofiquicquam elt _ "-' • i » i 
 
 decorum, nihil eft profeas is morc amiable than an even tem- 
 
 magis quam aequabilitas . i i i-r i • 
 
 univerfe vits, turn fin gu- per m our wholc lite, and m every 
 irSvf 'ITjoZ,! aaion : but this evennefs cannot 
 
 aliorum naturam imitans, ^g kept, UUlcfs CVCrV man folloWS 
 
 omittas tuam, Cic. -t^ -' 
 
 his own nature, without ftriving to 
 imitate the circumftances of another. And what is 
 fo in the thing itfelf, ought to be fo in our judgments 
 concerning the things. We muft not call any one 
 impatient if he be not filent in a fev?r, as if he were 
 afleep, or as if he were dull, as Herod's fon o^ Athens. 
 
 5. Nature in fome cafes hath made cryings out 
 and exclamations to be an entertainment of the fpirit, 
 and an abatement or diverlion of the pain. For fo 
 did the old champions, when they threw their fatal 
 nets that they might load their enemy with the 
 
 Quia in profundencia fuarcs and wcights of death, they 
 
 voce omnu corpus intcn- Ji j jr.r^l-,^! 
 
 ditur, vcnitque pia^^a ve- groaucd aloud, and fent forth the 
 hcmcntior. Cic. rufc. anguifli of their fpirit into the eyes
 
 ^S*. 2. OF IMPATIENCE. 8r 
 
 and heart of the man that ftood agamft them : So it 
 is in the endurance of fome fharp pains, the com- 
 plaints and fliriekings, the fliarp groans and the 
 tender accents fend forth the afflid:ed fpirits, and 
 force away, that they may eafe their oppreffion and 
 their load, that when they have fpent fome of their 
 forrows by a fally forth, they may return better able 
 to fortify the heart. Nothing of this is a certain 
 fign, much lefs an adion or part of Impatience; and 
 when our bleifed Saviour fuffered his laft and fharpeft 
 pang of for row, /le cried out with a loud voice y and 
 refolved to die, and did fo. 
 
 SECT. III. 
 
 Conjiituent or integral Farts of Patience. 
 
 jHAT we may fecure our Patience, we muft 
 take care that our Complaints be without 
 Defpair. Defpair fins againft the reputa- 
 tion of God's Goodnefs, and the efficacy of all our 
 old experience. By Defpair we deftroy the greateft 
 comfort of our forrows, and turn our ficknefs into 
 the fiate of Devils and perishing fouls. No afflidtion 
 is greater than Defpair : for that is it which makes 
 hell fire, and turns a natural evil into an intolerable; 
 it hinders prayers, and fills up the intervals of fick- 
 nefs with a worfe torture ; it makes all fpiritual arts 
 ufelefs, and the office of fpiritual comforters and 
 guides to be impertinent. 
 
 Againft this Hope is to be oppofed : and its pro- 
 per ad:s as it relates to the virtue and exercife of 
 
 H. D. G .
 
 82 OF IMPATIENCE. C. 3. 
 
 Patience are, i . Praying to God for help and remedy; 
 2. Sending for the guides of fouls; 3. Ufing all holy 
 exercifes and ad:s of grace proper to that ftate: which 
 whofo does hath not the Impatience of Defpair; 
 every man that is patient hath hope in God in the 
 day of his forrows. 
 
 2. Our complaints in ficknefs mufl be without 
 Murmur. Murmur fins againfl God's Providence 
 and Government : by it we grow rude, and, like the 
 falling Angels, difpleafed at God's Supremacy; and 
 nothing is more unreafonable : it talks againft God, 
 for whofe Glory all fpeech was made ; it is proud 
 and fantailic, hath better opinions of a finner than 
 of the Divine Juilice, and would rather accufe God ■ 
 than himfelf Tj 
 
 Againft this is oppofed that part of Patience which 
 refigns the man into the hands of God, faying with 
 old Eli, It is the Lord, let Imn do what he will ; and 
 S^hy will he done in earth as it is in heaven ,1 and fo 
 by admiring God's Juftice and Wifdom, does alfo 
 difpofe the iick perfon for receiving God's mercy, 
 and fecures him the rather in the grace of God. The 
 proper a6ts of this part of Patience are, i . To con- 
 fefs our fms and our own demerits : 2. It increafes 
 and exercifes Humility : 3. It loves to fing praifes to 
 God, even from the loweft abyfs of human mifery. 
 
 3. Our complaints in ficknefs muft be without 
 PeeviJJinefs. This fins againft Civility, and that ne- 
 cefiliry decency which muft be ufed towards the mi- 
 nifters and afiiftants. By Peeviftinefs we increafe our 
 own forrows, and are troublefome to them that ftand 
 there to eafe ours. It hath in it harflinefs of nature
 
 S. 3. OF IMPATIENCE. 83 
 
 and ungentlenefs, wilfulnefs and fantafllc opinions, 
 morofity and incivility. 
 
 Againft it are oppofed Obedience, Tradability, 
 Eafinefs of perfuafion, Aptnefs to take counfel. The 
 ads of this part of Patience are, i. To obey our 
 Phyficians ; 2. To treat our perfons with refped: to 
 our prefent neceffities : 7. Not to 
 
 . ^ . , / , . Vide ch. 4. fe£l. I. 
 
 be ungentle and unealy to the mi- 
 nifters and nurfes that attend us ; but to take their 
 diligent and kind offices as fweetly as we can, and 
 to bear their indifcretlons or unhandfome accidents 
 contentedly and without difquietnefs within, or evil 
 language or angry words without ; 4. Not to ufe 
 unlawful means for our recovery. 
 
 If we fecure thefe particulars, we are not lightly 
 to be judged of by noifes and poftures, by colours 
 and images of things, by palenefs, or toffings from 
 fide to lide. For it were a hard thing that thofe 
 perfons who are loaden with the greateft of human 
 calamities fhould be ftridly tied to ceremonies and 
 forms of things. He is patient that calls upon God, 
 that hopes for health or Heaven, that believes God 
 is wife and juft in fending him afflidions, that con- 
 feffes his fins, and accufes himfelf, and juflifies God, 
 that expedls God will turn this into good, that is civil 
 to his Phyficians and his fervants, that converfes with 
 the guides of Souls, the miniflers of Religion, and in 
 all things fubmits to God's will, and would ufe no 
 indired means for his recovery, but had rather be 
 fick and die, than enter at all into God's difpleafure.
 
 84 REMEDIES AGAINST C. 3. 
 
 SECT. IV. 
 
 Kerne dies againji Impatience, by way ofConJideration. 
 
 S it happens concerning Death, fo it is in 
 Sicknefs which is Death's handmaid. It 
 hath the fate to fufFer calumny and re- 
 proach, and hath a name worfe than its nature. 
 
 I. For there is no ficknefs fo great but Children 
 endure it, and have natural ftrengths to bear them 
 out quite through the calamity, what period foever 
 Nature hath allotted it. Indeed they make no re- 
 flediions upon their fufferings, and complain of fick- 
 nefs with an uneafy figh or a natural groan, but con- 
 fider not what the forrows of iicknefs mean ; and fo 
 bear it by a direct fufferance, and as a pillar bears 
 the weight of a roof. But then why cannot we bear 
 it fo too ? For this which we call a refled:ion upon 
 or a confidering of our ficknefs, is nothing but a per- 
 fedt inftrument of trouble, and confequently a temp- 
 tation to Impatience. It ferves no end of Nature ; 
 it may be avoided, and we may confider it only as an 
 expreffion of God's Anger, and an 
 
 Pixtulerim — delirus .,->-. r t» 
 
 inerfqiic videri, emillary or procurator of Repent- 
 
 Dum mea deleJlent mala -,_._._ T5„*. ^11 ^^.U^.. ,^^^CA^^'.^^ 
 
 me.veideniquetaiiant, ^^ce. But all othcr coniidering 
 
 Quam fapere et ringi. {t CXCCpt whcrC it fcrVCS the DUr- 
 
 Hor.lib.z. ep.x. ^ . . . ^. 
 
 pofes of medicine and art,isnothing 
 but, under the colour of reafon, and unreafonable 
 device to heighten the ficknefs and increafe the tor- 
 ment. But then, as children want this acfl of reflex 
 perception or reafonable fenfe, whereby their fick- 
 nefs becomes lefs pungent and dolorous ; fo alfo do
 
 S. 4. IMPATIENCE. 85 
 
 they want the helps of Reafon whereby they fhould 
 be able to fupport it. For certain it is, Reafon was 
 as well given us to harden our fpirits, and ftiffen 
 them in paffions and fad accidents, as to make us 
 bending and apt for adion: and if in men God hath 
 heightened the faculties of apprehenfion, he hath 
 increafed the auxiliaries of reafonable ftrengths; that 
 God's rod and God's ftaff might go together, and the 
 beam of God's countenance may as well refrefh us 
 with its light as fcorch us with its heat. But poor 
 Children that endure fo much,, have not inward fup- 
 ports and refrefhments to bear them through it; they 
 never heard the fayings of Old men, nor have been 
 taught the principles of fevere Philofophy, nor are 
 affifted with the refults of a long Experience, nor 
 know they how to turn a ficknefs into virtue, and a 
 Fever into a reward; nor have they any fenfe of fa- 
 vours, the remembrance of which may alleviate their 
 brethren ; and yet Nature hath in them teeth and 
 nails enough to fcratch, and fight againft the ficknefs, 
 and by fuch aids as God is pleafed to give them they 
 wade through the ftorm, and murmur not. And 
 befides this, yet, although Infants have not fuch 
 brifk perceptions upon the flock of Reafon, they have 
 a more tender feeling upon the accounts of Senfe, 
 and their flefh is as uneafy by their natural foftnefs 
 and weak fhoulders, as ours by our too forward ap- 
 prehenfions. Therefore bear up : „, ., .. .. ,, 
 either you or I, or fome man wifer, ^^'^^ f*'^^?" 
 
 •' . TlTXttfl; Ji), xpaJi'ii" Hal Kvvrt- 
 
 and many a woman weaker than pov axxo mr etx^?. 
 
 , - , 1 •! 1 1 Ulyflesapud Horn. Od. u. 
 
 US both, or the very children, have 
 endured worfe evil than this that is upon thee now. 
 That forrow is hugely tolerable which gives its
 
 86 REMEDIES AGAINST C. 3. 
 
 fmart but by inftants and fmalleft proportions of time. 
 No man at once feels the ficknefs of a week, or of a 
 whole day ; but the fmart of an inftant : and ftill 
 every portion of a minute feels but its proper fhare; 
 and the laft groan ended all the forrow of its pecu- 
 liar burthen. And what minute can that be which 
 can pretend to be intolerable ? and the next minute 
 is but the fame as the laft, and the pain flows like 
 the drops of a river, or the little fhreds of time: and 
 if we do but take care of the prefent minute, it can- 
 not feem a great charge or a great burthen; but that 
 care will fecure our duty, if we ftill but fecure the 
 prefent minute. 
 
 3. If we conlider how much men can fuffer if 
 they lift, and how much they do fufl^er for greater 
 and little caufes, and that no caufes are greater than 
 the proper caufes of Patience in iicknefs, (that is, 
 neceffity and Religion) we cannot without huge 
 fhame to our nature, to our perfons, and to our man- 
 ners, complain of this tax and impoft of Nature. 
 This experience added fomething to the old Philo- 
 fophy. When the Gladiators were expofed naked 
 to each other's Ihort fwords, and were to cut each 
 other's fouls away in portions of flefh, as if their 
 forms had been as divifible as the life of worms, 
 they did not figh or groan, it was a fliame to decline 
 the blow, but according to tlie juft meafures of art. 
 .^ „ ., The * women that faw the wound 
 
 ' bpecratoresvocircrnn- 
 
 tur, iflus tacet. flirick out, and he that receives it 
 
 Qnis mediocris gladia- holds his pCaCC. Hc did UOt OUly 
 tor ingcmiiit ? Qiiis vul- „ , , , , i i ir r ii 
 
 turn imitavit iimniam ? ilancl bravcly, but would alio tall 
 J!;?i:;Lr*„,";;;;: fo; and when he was down, fcorned 
 piiir> ac.Tufc.'jt^iib.r. to (hrink his head, when the info-
 
 6". 4. IMPATIENCE. 87 
 
 lent conqueror came to lift it from his flioulders : 
 and yet this man in his firft defign only aimed at 
 liberty, and the reputation of a good fencer; and when 
 he funk down, he faw he could only receive the ho- 
 nour of a bold man, the noife of which he fhall never 
 hear when his afhes are crammed in his narrow Urn. 
 And what can we complain of the weaknefs of our 
 flrengths, or the prelfures of difeafes, when we fee a 
 poor foldler ftand in a breach almoil: flarved with 
 cold and hunger, and his cold apt to be reUeved only 
 by the heats of Anger, a Fever, or a fired muflcet, 
 and his hunger flacked by a greater pain and a huge 
 fear ? this man fhall fl:and in his arms and wounds, 
 patiens luminis atque Solis, pale and faint, weary and 
 watchful ; and at night fhall have a bullet pulled out 
 of his flefh, and fhivers from his bones, and endure 
 his mouth to be fewed up from a violent rent to its 
 own dimenfion, and all this for a man whom he 
 never faw, or, if he did, was not noted by him, but 
 one that fhall condemn him to the gallows if he runs 
 from all this mifery. It is feldom that God fends 
 fuch calamities upon men as men bring upon them- 
 felves, and fuffer willingly. But that which is mofl 
 confiderable is, that any paffion and violence upon 
 the fpirit of man makes him able to fuffer huge ca- 
 lamities with a certain condancy and an unwearied 
 Patience. Scipio Africanus was wont to commend 
 that faying in Xenophojjy That the fame labours of 
 warfare were eafier far to a General than to a com- 
 mon foldier, becaufe he was fupported by the huge 
 appetites of honour, which made his hard marches 
 nothing but flepping forward and reaching at a 
 triumph. Did not the Lady of Sabinus for other's
 
 88 REMEDIES AGAINST C. 3. 
 
 intereft bear twins privately and without groaning ? 
 Are not the labours and cares, the fpare diet and the 
 waking nights of covetous and adulterous, of ambi- 
 tious and revengeful perfons, greater forrows and of 
 more fmart than a Fever, or the fhort pains of Child- 
 birth ? What will not tender women fuifer to hide 
 their fliame ? And if vice and paffion, luft and in- 
 ferior appetites can fupply to the tendereft perfons 
 flrengths more than enough for the fufferance of the 
 greateft natural violences, can we fuppose that Ho- 
 nefly and Religion and the Grace of God are more 
 nice, tender and effeminate ? 
 
 4. Sicknefs is the more tolerable, becaufe it cures 
 very many evils, and takes away the fenfe of all the 
 crofs fortunes which amaze the fpirits of fome men, 
 and tranfport them certainly beyond all the limits of 
 Patience. Here all loffes and difgraces, domeilic 
 cares and public evils, the appreheniions of pity and 
 a fociable calamity, the fears of want and the troubles 
 of ambition, lie down and reft: upon the fick man's 
 pillow. One fit of the ft:one takes away from the 
 fancies of men all relations to the world and fecular 
 intercftis : at leaft they are made dull and flat, with- 
 out ftiarpnefs and an edge. 
 
 And he that fliall obferve the infinite variety of 
 troubles which afflidt fome bufy perfons, and almoft: 
 all men in very bufy times, will think it not much 
 amifs that thofe huge numbers were reduced to cer- 
 tainty, to method and an order; and there is no 
 better co?npendium for this, than that they be reduced 
 to one. And a fick man feems fo unconcerned in 
 the things of the world, that although this feparation 
 be done with violence, yet it is no otherwife than
 
 S.^. IMPATIENCE, 89 
 
 all noble contentions are, and all honours are pur- 
 chafed, and all virtues are acquired, and all vices 
 mortified, and all appetites chaftifed, and all rewards 
 obtained : there is infallibly to all thefe a difficulty 
 and a fharpnefs annexed, without which there could 
 be no proportion between a work and a reward. 
 To this add, that ficknefs does not take off the fenfe 
 of fecular troubles and worldly cares from us, by 
 employing all the perceptions and apprehenfions of 
 men ; by filling all faculties with forrow, and leaving 
 no room for the lefier inflances of troubles, as little 
 rivers are fwallowed up in the Sea : but ficknefs is a 
 meffenger of God, fent with purpofes of abfiradlion 
 and feparation, with a fecret power and a proper 
 efficacy to draw us off from unprofitable and ufelefs 
 forrows : and this is effedled partly by reafon that it 
 reprefents the ufeleffnefs of the things of this world, 
 and that there is a portion of this life in which ho- 
 nours and things of the world cannot ferve us to 
 many purpofes ; partly by preparing us to death, and 
 telling us that a man fliall defcend thither whence 
 this world cannot redeem us, and where the goods 
 of this world cannot ferve us. 
 
 5. And yet after all this, ficknefs leaves in us ap- 
 petites fo ftrong, and apprehenfions fo fenfible, and 
 delights fo many, and good things in fo great a de- 
 gree, that a healthlefs body and a fad difeafe do fel- 
 dom make men weary of this world, but still they 
 would fain find an excufe to live. 
 
 rT-,, yo 10. J ^L Debilem facito manu, 
 
 The Gout, the btone, and the Debilem pede, coxa, ..Lu- 
 Tooth-ache, the 5a^to^, Sore eyes, ^^^^"^^J^ 
 and an Aching head, are evils in- Hanc mihi, vei acuta, si 
 
 . . , ■, ledeam cruce, limine. 
 
 deed ; but fuch, which, rather than seti. ep. loi.
 
 90 REMEDIES AGAINST C. 3. 
 
 die, moll men are willing to fufFer ; and Meccenas 
 added alfo a wifli, rather to be crucified than to die : 
 and though his wifli was low, timorous and bafe, yet 
 we find the fame defires in moft men, drefi^ed up 
 with better circumftances. It was a cruel mercy in 
 Tafnerlafie, who commanded all the Leprous perfons 
 to be put to death, as we knock fome beafts quickly 
 on their head, to put them out of pain, and left they 
 fhould live miferably : the poor men would rather 
 have endured another Leprofy, and have more wil- 
 lingly taken two difeafes than one death. There- 
 fore Cc^far wondered that the old crazed foldier 
 begged leave he might kill himfelf, and afked him, 
 Doji thou think then to be more alive than now thou 
 art ? We do not die fuddenly, but we defcend to 
 death by fteps and flow pafiages : and therefore men 
 (fo long as they are fick) are unwilling to proceed 
 and go forward in the finifliing that fad employment. 
 Between a difeafe and death there are many degrees, 
 and all thofe are like the referves of evil things, the 
 declining of every one of which is juftly reckoned 
 amongft thofe good things which alleviate the fick- 
 nefs and make it tolerable. Never account that ficknefs 
 intolerable, in which thou hadft rather remain than 
 die : And yet if thou hadft rather die than fufi^er it, the 
 worft of it that can be faid is this, that this ficknefs is 
 worfe than death ; that is, it is worfe than that which 
 is the beft of all evils, and the end of all troubles ; 
 and then you have faid no great harm again ft it. 
 
 6. Remember that thou art under a fupervening 
 nccefiity. Nothing is intolerable that is neceffary : 
 and therefore when men are to lufter a ftiarp inci- 
 fion, or what they are pleafed to call intolerable y tie
 
 S. 4. IMPATIENCE. 91 
 
 the man down to it, and he en- i^prob^que Tigres in- 
 
 diligent patientiam na- 
 
 dures it. Now God hath bound gei'o. Mart. 
 
 . . , . . Inipiger et fortlsvirtute 
 
 this Iicknels upon thee by the con- coaaa. Lucan. 
 dition of Nature, (for every flower muft wither and 
 drop :) it is aHb bound upon thee by fpecial provi- 
 dence, and with a defign to try thee, and with pur- 
 pofes to reward and to crown thee. Thefe cords 
 thou canft not break ; and therefore He thou down 
 gently, and fuffer the hand of God to do what he 
 pleafe, that at leaft thou mayeft fwallow an advan- 
 tage, which the care and fevere mercies of God force 
 down thy throat. 
 
 7. Remember that all men have palTed this way, 
 the braveft, the wifeft and the beft Cemo equidem gemina 
 
 h, r 1 • o r ^ r conftratos moite Phi- 
 
 ave been lubject to Iicknels iippos, 
 
 and fad difeafes ; and it is efteemed T'-«»f ^-,.;°f°i « 
 a prodigy, that a man fhould live Petron. 
 
 to a long age and not be fick : and it is recorded for 
 a wonder concerning Xenophiliis the Mufician, that 
 he lived to 106 years of age in a perfed; and continual 
 health. No ftory tells the like of ^^..^ ^^ ;„ ^^^iiitate 
 a Prince, or a great or a wife per- leueaus. 
 
 fon ; unlefs we have a mind to believe the tales con- 
 cerning Nejior and the Eubcean Sibyl, or reckon Cyrus 
 of Perjia, or Majinijfa the Mauritanian to be rivals 
 of old age, or that Argentonius the Tartefiaiz King 
 did really outftrip that age, according as his ftory tells, 
 reportins: him to have * reio;ned 
 
 f ^ T 1 * Cicero de Senea. 
 
 80 years, and to have lived 120. 
 Old age and healthful bodies are feldom made the 
 appendages to great fortunes : and under fo great 
 and fo * univerfal precedents, fo * Fene quam fortem 
 
 r r 1 .1 ^ •!! patiuntur omnes, Nemo 
 
 common fate 01 men, he that will fecufat.
 
 92 REMEDIES AGAINST C. 3. 
 
 not fiiffer his portion deferves to be fomething elfe 
 than a man, but nothing that is better. 
 
 8. We find in ftory that many Gentiles, who 
 walked by no light but that of Reafon, Opinion, and 
 human examples, did bear their ficknefs nobly, and 
 with great contempt of pain, and with huge interefts 
 of virtue. When Pompey came from Syria, and called 
 at Rhodes, to fee Pojidonius the Philofopher, he found 
 him hugely afflided with the Gout, and exprefled 
 his forrow that he could not hear his Le(flures, from 
 which by this pain he muft needs be hindered. Po- 
 Jidonius told him, But you may hear me for all this : 
 and he difcourfed excellently in the midft of his tor- 
 Cum faces doioris ad- turcs, cvcn then wheti the torches 
 moverentur. C/V.r;//r./.2. ^^^^ p^^^ f^ his feet. That nothing 
 
 was good but what was honef ; and therefore nothing 
 could be an evil if it were not criminal ; and fummed 
 up his Le(ftures with this faying, pain, in vain dojl 
 thou attempt me ; for I will never confefs thee to be an 
 evil as long as I can honefly bear thee. And when 
 Pompey himfelf was defperately fick at Naples, the 
 Neapolitans wore Crowns and triumphed, and the 
 men of Puteoli came to congratulate his ficknefs, not 
 becaufe they loved him not, but becaufe it was the 
 cuftom of their Country to have better opinions of 
 ficknefs than we have. The boys of Sparta would 
 at their Altars endure whipping till their very en- 
 trails faw the light through their torn flefli, and fome 
 of them to death, without crying or complaint. Cce- 
 far would drink his portions of Rhubarb rudely 
 mixed, and unfitly allayed, with little fippings, and 
 taken the horror of the medicine, fpreading the loath- 
 foincncfs of his Phyfic ^o, that all the parts of his 
 tongue and palate might have an entire fhare : And
 
 5'. 4. IMPATIENCE. 93 
 
 when C. Mar his fuffered the veins of his leg to be 
 cut out for the curing his Gout, and yet flirunk not, 
 he declared not only the rudenefs of their phyfic, 
 but the ftrength of a man's fpirit, if it be contra(fled 
 and united by the aids of Reafon or Religion, by re- 
 folution or any accidental harfhnefs, againft a violent 
 difeafe. 
 
 9. All impatience, howfoever exprelTed, is per- 
 fectly ufelefs to all purpofes of eafe, but hugely ef- 
 fedive to the multiplying the trouble ; and the im- 
 patience and vexation is another, but the Iharper 
 difeafe of the two ; it does mifchief by itfelf, and 
 mifchief by the difeafe. For men „ , , , 
 
 J J J Tantum dolueitint, 
 
 grieve themfehes as much as they quantum doioribus ib in- 
 
 tl r J 1, U T .' fei-uerunt. S. Augtijl. 
 
 pleaje ; and when by Impatience 
 they put themfelves into the retinue of forrows, they 
 become folemn mourners. For fo I have feen the 
 rays of the Sun or Moon dafh upon _ceu rore feges viret, 
 
 brr -i 1. r 1 • 1 • r xU Sic crefcunt riguis triftia 
 
 razen vellel, whole lips kiis the fletibus- 
 
 face of thofe waters that lodged ^'s^' '^^V^^ i^cry- 
 
 'to' 
 
 mam. 
 
 within its bofom ; but being turned Foecundufque fui fe nu- 
 
 1 r -V • 1 • r 1 merat dolor. 
 
 back and fent off with its fmOOth Quem fortuna femel 
 
 1 r- • virum. 
 
 pretences or rougher waitings, it udo degenerem lumine 
 
 wandered about the room, and beat mu^'fepe feWt. 
 
 upon the roof, and ftill doubled its ^"'s- '• ^' '"■ ^2. 
 
 heat and motion. So is a licknefs and a forrow, en- 
 tertained by an unquiet and a difcontented man, turned 
 back either with anger or with excufes ; but then 
 the pain pafles from the ftomach to the liver, and 
 from the liver to the heart, and from the heart to 
 the head, and from feeling to confideration, from 
 thence to forrow, and at laft ends in Impatience and 
 ufelefs murmur ; and all the way the man was im- 
 potent and weak, but the ficknefs was doubled, and
 
 94 REMEDIES AGAINST C. 3. 
 
 grewimperious and tyrannical over the Soul and body. 
 Mafurius Sabinus tells, that the image of the Goddefs 
 Angerona was with a muffler upon her mouth placed 
 upon the Altar of Volupia, to reprefent that thofe 
 ^ . r ... perfons who bear their fickneffes 
 
 Levius tit patientia -f 
 
 Qu^icquid corrigeie eft ne- and forrows without murmurs (hall 
 
 fas. Horat. . , _ ^ - , 
 
 certamly pals from forrow to plea- 
 fure, and the eafe and honours of felicity ; but they 
 that with fpite and indignation bite the burning coal, 
 or (hake the yoke upon their necks, gall their fpirits, 
 and fret the fkin, and hurt nothing but themfelves. 
 10. Remember that this ficknefs is but for a fliort 
 time : If it be (harp, it will not laft long ; if it be 
 long, it will be eafy and very tolerable. And al- 
 though S. Eadfme Archbifliop of Canterbury had 
 twelve years of licknefs, yet all that while he ruled 
 his Church prudently, gave example of many vir- 
 tues, and after his death was enrolled in the Calen- 
 der of Saints who had finiflied their courfe profpe- 
 roufly. Nothing is more unreafonable than to en- 
 tangle our fpirits in wildnefs and amazement, like a 
 Partridge fluttering in a net, which fhe breaks not, 
 though fhe breaks her wings. 
 
 SECT. V. 
 
 Remedies agatnjl hnpaticnce by way of Exercife. 
 
 I. 
 ^HE fittcft inflrument of efteeming ficknefs 
 eafily tolerable is, to remember that which 
 indeed makes it lb ; and that is, that God 
 doth minifter proper aids and fupports to every of
 
 S, S' IMPA TIE NCR. 95 
 
 his fervants whom he vifits with his rod. He knows 
 our needs, he pities our forrows, he reheves our 
 miferies, he fupports our weaknefs, he bids us afk 
 for help, and he promifes to give us all that, and he 
 ufually gives us more : and indeed it is obfervable 
 that no ftory tells of any godly man who, living in 
 the fear of God, fell into a violent and unpardoned 
 Impatience in his natural ficknefs, if he ufed thofe 
 means which God and his holy Church have ap- 
 pointed. We fee almoft all men bear their lail: fick- 
 nefs with forrows indeed, but without violent pajjions ; 
 and unlefs they fear death violently, they fuffer the 
 ficknefs with fome indifferency : and it is a rare 
 thing to fee a man, who enjoys his Reafon in his 
 ficknefs, to exprefs the proper figns of a diredt and 
 folemn Impatience. For when God lays a ficknefs 
 upon us, he feizes commonly on a man's fpirits, which 
 are the inftruments of action and bufinefs ; and when 
 they are fecured from being tumultuous, the fuffer- 
 ance is much the eafier : and therefore ficknefs fe- 
 cures all that which can do the man mifchief; it makes 
 him tame and paflive, apt for fufferings, and confines 
 him to an unadiive condition. To which if we add, 
 that God then commonly produces fear, and all thofe 
 pafijons which naturally tend to humility and poverty 
 of fpirit, we fhall foon perceive by what inftruments 
 God verifies his promife to us, (which is the great 
 fecurity for our Patience, and the eafinefs of our con- 
 dition) that God will lay no more upon 
 
 ' _ -' -'I Cor. 10. 13. 
 
 US than he will 7nake us able to bear, but 
 
 together with the afli£iio7i he will find a way to efcape. 
 
 Nay, if any thing can be more than this, we have
 
 96 REMEDIES AGAINST C. 3. 
 
 two or three promifes in which we may fafely lodge 
 
 ourfelves, and roll from olF our thorns, and find eafe 
 
 „ , ^, , and reft : God hath promifed to be 
 
 Psal. 9. 9. Matth. 7- . . ^ 
 
 7. James 5. 13. Piai. with US iH oiir trouble^ ZTid. to be With 
 
 31. 19.24; 34.22. . A * L '^J 
 
 us tn our prayers^ and to be with us 
 in our hope and confidence. 
 
 2. Prevent the violence and trouble of thy fpirit 
 by an ad; of thankfgiving ; for which in the worft of 
 licknefTes thou canfl: not want caufe, efpecially if thou 
 rememberefl; that this pain is not an eternal pain. 
 Blefif God for that: But take heed alfo left you fo 
 order your affairs, that you pafs from hence to an 
 eternal forrow. If that be hard, this will be intole- 
 rable. But as for the prefent evil, a few days will 
 end it. 
 
 3. Remember that thou art a man, and a Chrif- 
 tian : as the Covenant of Nature hath made it necef- 
 
 fary, fo the Covenant of Grace hath made it to be 
 chofen by thee to be a fuffering perfon : either you 
 mufh renounce your Religion, or fubmit to the im- 
 pofitions of God, and thy portion of fufferings. So 
 that here we fee our advantages, and let us ufe them 
 accordingly. The barbarous and warlike Nations of 
 old could fight well and willingly, but could not 
 bear ficknefs manfully. The Greeks were cowardly 
 in their fights, as moft wife men are ; but becaufe 
 they were learned and well taught, they bore their 
 ficknefs with Patience and feverity. The Cimbrians 
 and Celtiberians rejoice in battle like Giants, but in 
 their difeafes they weep like Women. Thefe ac- 
 cording to their inflitution and defigns had unequal 
 courages and accidental fortitude. But fmce our Re- 
 ligion hath made a covenant of Sufferings, and the
 
 S.^. IMPATIENCE. 97 
 
 great bufinefs of our lives is Sufferings, and mofl of 
 the virtues of a Chriftian are paffve graces, and all 
 the promifes of the Gofpel are palTed upon us 
 through Chriffs Crofs, we have a neceffity upon us 
 to have an equal courage in all the variety of our 
 fufFerings, for without an univerfal fortitude we can 
 do nothing of our duty. 
 
 4. Refolve to do as much as you can : for certain 
 it is, we can fufFer very much, if we lift ; and many 
 men have afflicted themfelves unreafonably by not 
 being ikilful to conlider how much their ftrength 
 and eftate could permit ; and our flefh is nice and 
 imperious, crafty to perfuade Reafon that flie hath 
 more neceffities than indeed belong to her, and that 
 fhe demands nothing fuperfluous. Suffer as much 
 in obedience to God as you can fuffer for neceffity 
 or paffion, fear or defire. And if you can for one 
 thing, you can for another, and there is nothing 
 wanting but the mind. Never fay, I ca?i do no more, 
 I cannot endure this : For God would not have fent 
 it, if he had not known thee flrong enough to abide 
 it ; only he that knows thee well already, would alfo 
 take this occafion to make thee to know thyfelf : 
 But it will be fit that you pray to God to give you a 
 difcerning fpirit, that you may rightly diftinguifhy/^ 
 neceffity from the flattery and fondneffies of fleffi and 
 blood. 
 
 5. Propound to your eyes and heart the example 
 of the holy 'Jefus upon the Crofs ; he endured more 
 for thee than thou canft either for thyfelf or him : 
 and remember that if we be put to fuffer, and do 
 fuffer in a good caufe, or in a good maitncr, fo that in 
 any fenfe your fuflferings be conformable to his fuf- 
 
 H. D. H
 
 98 REMEDIES AGAINST C. 3. 
 
 ferings, or can be capable of being united to his, we 
 iliall reign together with him. "The high way of the 
 Crofs, which the King of fufferings hath trodden be- 
 fore us is the way to eafe, to a kingdom, and to felicity. 
 
 6. The very fuffering is a title to an excellent in- 
 heritance : for God chajiens every fon who?n he re- 
 ceives, and if we be not chaftifed, we are hajtards, and 
 not fons. And be confident, that although God often 
 fends pardon without correction, yet he 72ever fends 
 corredlion without pardon, unlefs it be thy fault : 
 and therefore take every or any afflidiion as an earn- 
 eft penny of thy pardon ; and upon condition there 
 may be peace with God, let any thing be v/elcome 
 that he can fend as its inilrument or condition. Suf- 
 fer therefore God to choofe his own circumftances 
 of adopting thee, and be content to be under difci- 
 pline, when the reward of that is to become the Son of 
 God : and by fuch inflictions he hews and breaks thy 
 body, firft drefling it to funeral, and then preparing 
 it for immortality. And if this be the effed; or the 
 defign of God's love to thee, let it be occafion of thy 
 love to him : and remember that the truth of love is 
 hardly known but by fomewhat that puts us to pain. 
 
 7. Ufe this as a punifliment for thy fins ; and fo 
 God intends it mod commonly ; that is certain : if 
 therefore thou fubmitteft to it, thou approvefl of the 
 Divine judgment : and no man can have caufe to 
 complain of any thing but himfclf, if either he be- 
 lieves God to be juft, or himfelf to be a finner ; if he 
 either thinks he hath deferved Hell, or that this lit- 
 tle may be a means to prevent the greater, and bring 
 him to Heaven. 
 
 8. It may he that this may be the laft inftance
 
 6*. 5. IMPATIENCE. 99 
 
 and the laft opportunity that ever God will give thee 
 to exercife any virtue, to do him any fervice, or thy- 
 felf any advantage : be careful that thou lofeft not 
 this ; for to eternal ages this never fhall return again. 
 
 9. Or if thou peradventure llialt be reftored to 
 health, be careful that in the day of thy thankfgiving 
 thou mayeft not be afliamed of thyfelf, for having be- 
 haved thyfelf poorly and weakly upon thy bed. It 
 will be a fenfible and excellent comfort to thee, and 
 double upon thy fpirit, if when thou flialt worfhip 
 God for refloring thee, thou flialt alfo remember that 
 thou didft do him fervice in thy fuffering, and tell 
 that God was hugely gracious to thee in giving thee 
 the opportunity of a virtue at fo eafy a rate as a fick- 
 nefs from which thou didft recover. 
 
 10. Few men are fo lick, but they believe that 
 they may recover ; and we fhall feldom fee a man 
 lie down with a perfedl perfuafion that it is his laft 
 hour; for many men have been ficker, and yet have 
 recovered : but whether thou doft or no, thou haft a 
 virtue to exercife : which may be a handmaid to thy 
 Patience. Epaphroditiis was ^ick, Jick unto death, and 
 yet God had mercy upon him: and he hath done fo to 
 thoufands, to whom he found it ufeful in the great 
 order of things, and the events of univerfal provi- 
 dence. If therefore thou defireft to recover, here is 
 caufe enough of hope ; and hope is defigned in the 
 arts of God and of the fpirit to fupport Patience. 
 But if thou recovereft not, yet there is fomething that 
 is matter of joy naturally, and very much Spiritually, 
 if thou belongeft to God ; 3.nd Joy is as certain a fup- 
 port to Patience as hope : and it is no fmall caufe of 
 being pleafed, when we remember that if we reco-
 
 100 REMEDIES AGAINST C. 3. 
 
 ver not, our licknefs fhall the fooner fit down in reft 
 and joy. For recovery by death, as it is eafier and 
 better than the recovery by a lickly heahh, fo it is 
 not fo long in doing : it fufFers not the tedioufnefs of 
 a creeping reftitution, nor the inconvenience of Sur- 
 geons and Phyficians, watchfulnefs and care, keep- 
 ings in and fuffering trouble, fears of relapfe and the 
 little relics of a ilorm. 
 
 1 1 . While we hear or ufe or think of thefe re- 
 medies, part of the iicknefs is gone away, and all of 
 it is paffing. And if by fuch inftruments we ftand 
 ^T „ M • r armed and ready dreffed before- 
 
 JNulla mini nova nunc ra- •' _ ^ 
 
 cies inopinave furgit : hand, we fliall avoid the mifchiefs 
 
 Omnia praecepi atqueani- _ , _ . ... 
 
 mo mecum ante peregi. of amazemcuts and lurprizc ; while 
 
 'fgi > t ■ • ^j^g accidents of iicknefs are fuch 
 
 as were expelled, and againil: which we flood in 
 
 readinefs, with our fpirits contracted, infhruded and 
 
 put upon the defeniive. 
 
 12. But our Patience will be the better fecured, if 
 we confider that it is not violently tempted by the ufual 
 arrefls of licknefs ; for Patience is with reafon de- 
 manded while the ficknefs is tolerable, that is, fo 
 long as the evil is not too great ; but if it be alfo 
 eligible, and have in it fome degrees of good, our 
 Patience will have in it the lefs difficulty and the 
 greater neceffity. This therefore will be a new ftock 
 of conlideration : Sicknefs is in many degrees eligible 
 to many men, and to many piirpofes.
 
 S.6. IMPATIENCE. loi 
 
 SECT. VI. 
 
 Advantages of Sicknefs. 
 
 I. 
 
 CONSIDER one of the great felicities of 
 Heaven confifls in an immunity from fin : 
 then we fhall love God without mixtures of 
 malice, then we fhall enjoy without envy; then we 
 fhall fee fuller veffels running over with glory, and 
 crowned with bigger circles ; and this we fliall behold 
 without fpilling from our eyes (thofe veffels of joy and 
 grief) any fign of anger, trouble or a repining fpirit : 
 our Paflions fliall be pure, our Charity without fear, 
 our defire without lufl, our pofTeflions all our own ; 
 and all in the inheritance oi JefuSy in the richeft foil 
 of God's eternal kingdom. Now half of this reafon 
 which makes Heaven fo happy by being innocent, 
 is alfo in the flate of ficknefs, making the forrows of 
 old age fmooth, and the groans of a fick heart apt 
 to be joined to the mufic of Angels : and though 
 they found harfh to our untuned ears and difcom- 
 pofed Organs ; yet thofe accents muft needs be in 
 themfelves excellent which God loves to hear, and 
 efleems them as prayers, and arguments of pity, in- 
 ftruments of mercy and grace, and preparatives to 
 glory. 
 
 In ficknefs the Soul begins to drefs herfelf for Im- 
 mortality. And firft, 7?/^ unties the firings of Vanity 
 that made her upper gar?ne?it cleave to the world and 
 fit uneafy : Firfl flie puts off the light and fantaflic 
 fummer-robe of Luf and wanton Appetite : and asfoon
 
 102 REMEDIES AGAINST C. 3. 
 
 as that Cejius, that lafcivious girdle is thrown away, 
 then the reiits chafien us and give us warning in the 
 night ; then that which called us formerly to ferve 
 the manlinefs of the body, and the childijlinefs of the 
 Soul, keeps us waking, to divide the hours with the 
 intervals of Prayer, and to number the minutes with 
 our penitential groans ; then the fleih fits uneafily 
 and dwells in forrow ; and then the Spirit feels itfelf 
 at eafe, freed from the petulant folicitations of thofe 
 Paffions which in health were as busy and as reftlefs 
 as atoms in the Sun, always dancing, and alv/ays bufy, 
 and never fitting down, till a fad night of grief and 
 uneafinefs draws the veil, and lets them die alone in 
 fecret difhonour. 
 
 2. Next to this, the Soul by the help of ficknefs 
 knocks off the fetters of Pride and vainer complacencies. 
 Then fhe draws the curtains, and flops the light from 
 ^, c n- ■ -^ comino: in, and takes the pidlures 
 
 Nunc teltmatos nimium o ' i: 
 
 fibi fentit honores, dowu, thofe fantaftic imagcs of 
 
 Aftacjue lauiifeiae dam- r ^ r ^ i i 
 
 nat Syiianajuventa;. lelt-love, auQ gay remembranccs 
 
 Lucan. lib. 8 , r • • • j i • r 
 
 or vain opinion, and popular noiles. 
 Then the Spirit ftoops into the fobrieties of humble 
 thoughts, and feels corruption chiding the forward- 
 nefs of fancy, and allaying the vapours of conceit and 
 fadious opinions. For humility is the Soul's grave, 
 into which ilie enters, not to die, but to meditate and 
 inter fome of its troublefome appendages. There 
 {he fees the duft, and feels the diflionours of the body, 
 and reads the Regifter of all its fad adherences ; and 
 then flic lays by all her vain refledions, beating upon 
 her Cryftal and pure mirror from the fancies of 
 ftrcngth and beauty, and little decayed prettinefles of 
 the body. And when in ficknefs we forget all our
 
 S.6. IMPATIENCE. 
 
 103 
 
 knotty difcourfes of Philofophy, and a Syllogizm 
 makes our head ache, and we feel our many and loud 
 talkings ferved no lafting end of the Soul, no pur- 
 pofe that now we muft abide by, and that the body 
 is like to defcend to the land where all things are for- 
 gotten ; then (he lays afide all her remembrances of 
 applaufes, all her ignorant confidences, and cares only 
 to k?20W Chriji 'Jefus and him crucified, to know him 
 plainly, and with much heartinefs and fimplicity. 
 And I cannot think this to be a contemptible advan- 
 tage. For ever fince Man tempted himfelf by his 
 impatient defires of knowing, and being as God, Man 
 thinks it the fineft thing in the world to know much, 
 and therefore is hugely apt to efleem himfelf better 
 than his brethren, if he knows fome little imperti- 
 nences, and them imperfe(5tly, and that with infinite 
 uncertainty : But God hath been pleafed with a rare 
 art to prevent the inconveniences apt to arife by his 
 paflionate longing after Knowledge ; even by giving 
 to every man a fufficient opinion of his own under- 
 flanding : and who is there in the world that thinks 
 himfelf to be a fool, or indeed not fit to govern his 
 brother? There are but few men but they think 
 they are wife enough, and every man believes his own 
 opinion the foundeft ; and if it were otherwife, men 
 would burft themfelves with envy, or elfe become 
 irrecoverable flaves to the talking and difputing man. 
 But when God intended this permiffion to be an 
 antidote of envy, and a fatisfacftion and allay to the 
 troublefome appetites of knowing, and made that this 
 univerfal opinion, by making men in fome propor- 
 tions equal, fliould be a keeper out or a great re- 
 ftraint to llavery and tyranny refpedtively ; Man (for
 
 104 REMEDIES AGAINSr C. 3. 
 
 fo he ufes to do) had turned this into bitternefs : for 
 when Nature had made fo jufl a diftribution of un- 
 derftanding, that every man might think he had 
 enough, he is not content with that, but will think 
 he hath more than his brother : and whereas it might 
 be well employed in retraining flavery, he hath ufed 
 it to break off the bands of all obedience, and it ends 
 in pride and fchifms, in herefies and tyrannies ; and 
 it being a fpiritual evil, it grows upon the Soul with 
 old age and flattery, with health and the fupports of 
 a profperous fortune. Now befides the direct ope- 
 rations of the Spirit, and a powerful grace, there is 
 in nature left to us no remedy for this evil, but a 
 fharp licknefs, or an equal forrow, and allay of for- 
 tune : and then we are humble enough to afk coun- 
 fel of a defpifed Prieft, and to think that even a com- 
 mon fentence from the mouth of an appointed com- 
 .,,.. ,.,. ,. forter flreams forth more refreili- 
 
 — ^— Ubi jam validisqual- 
 fatum eft viribus asvi ment than all our own wifer and 
 
 Corpus, et obtufis cecide- i i • r r ^ 
 
 runt viribus amis, morc reputcd diicourles : then our 
 
 Claudicat insienium, deli- i n j- i it 
 
 latimguaquemenique. underltandmgs and our bodies, 
 Lucr. 1. 3. peeping through their own breach- 
 es, fee their fliame and their diflionour, their dan- 
 gerous follies and their huge deceptions, and they go 
 into the clefts of the rock, and every little hand may 
 cover them. 
 
 3. Next to thefe. As the Soul is Jlill undr effing, /lie 
 takes off the roughnefs of her great and little Angers 
 and Animojities, and receives the oil of mercies and 
 fmooth forgivenefs, fair interpretations and gentle an- 
 fvvers, dcfigns of reconcilement and Chriftian atone- 
 ment in their places. For fo did the wreftlers in 
 Olympus y they ftripped themfelves of all their gar-
 
 6'. 6. IMPATIENCE. 105 
 
 ments, and then anointed their naked bodies with 
 oil, fmooth and vigorous ; with contrad:ed nerves and 
 enlarged voice they contended vehemently, till they 
 obtained their vidiory, or their eafe ; and a crown of 
 Olive, or a huge pity, was the reward of their fierce 
 contentions. Some wife men have 
 
 _ Quatenus excidi pe- 
 
 faid, that Anger flicks to a man's nitus vitium irae, 
 
 . f. , , . . Casteia item nequeunt 
 
 nature as mleparably as other vices ftuitis hsrentia. 
 do to the manners of fools, and Hor.Ub...fau^. 
 
 that Anger is never quite cured : But God, that hath 
 found out remedies for all difeafes, hath fo ordered 
 the circumftances of man, that, in the worfer fort 
 of men. Anger and great indignation confume and 
 flirivel into little peeviflinefTes and uneafy accents of 
 ficknefs, and fpend themfelves in trifling inftances ; 
 and in the better and more fand:ified, it goes off in 
 prayers, and alms, and folemn reconcilement. And 
 however the temptations of this ftate, fuch I mean 
 which are proper to it, are little and inconfiderable ; 
 the man is apt to chide a fervant too bitterly, and to 
 be difcontented with his Nurfe, or not fatisfied with 
 his Phyfician, and he refts uneafily, and (poor man !) 
 nothing can pleafe him : and indeed thefe little un- 
 decencies mufl be cured and flopped, left they run 
 into an inconvenience. But ficknefs is in this par- 
 ticular a little image of the ftate of bleffed fouls, or 
 of Adafns early morning in Paradife, free from the 
 troubles of Lull:, and violencies of Anger, and the 
 intricacies of Ambition, or the reflleffnefs of Covet- 
 oufnefs. For though a man may carry all thefe along 
 with him into his ficknefs, yet there he will not find 
 them ; and in defpite of all his own malice, his 
 Soul fhall find fome refl from labouring in the gal-
 
 io6 REMEDIES AGAINST C. 3. 
 
 leys, and bafer captivity of fin : and if we value thofe 
 moments of being in the love of God and in the king- 
 dom of Grace, which certainly are the beginnings of 
 felicity, we may alfo remember that the not finning 
 adually is one ftep of innocence ; and therefore that 
 ftate is not intolerable, which by a fenfible trouble 
 makes it in moft inftances impoffible to commit thofe 
 great fins which make Death, Hell, and horrid Dam- 
 nations. And then let us but add this to it, that God 
 fends fickneffes, but he never caufes fm ; that God 
 is angry with a finning perfon, but never with a man 
 for being fick ; that fin caufes God to hate us, and 
 ficknefs caufes him to pity us ; that all wife men in 
 the world choofe trouble rather than diflionour, af- 
 fliction rather than bafenefs : and that ficknefs ftops 
 the torrent of fin, and interrupts its violence, and even 
 to the worfl men makes it to retreat many degrees. 
 We may reckon Sicknefs amongft good things, as we 
 reckon Rhubarb, and Aloes, and childbirth, and la- 
 bour, and obedience, and difcipline : Thefe are un- 
 pleafant, and yet fafe ; they are troubles in order to 
 bleffmgs, or they are fecurities from danger, or the 
 hard choices of a lefs and more tolerable evil. 
 
 4. Sicknefs is in fome fenfe eligible, becaufe it 
 is the opportunity and the proper fcene of exercifing 
 ^ ^, , , ... * fome virtues : It is that ao-ony in 
 
 • Nolo quod cupio Itatim _ . 
 
 teneie, which mcu are tried for a crown. 
 
 Nee vidloria mi placet pa- . , . ^ < t ^ • 
 
 rata. And II we remember what glorious 
 
 things are fpoken of the grace of 
 Faithy that it is the life of juft men, the reftitution 
 oi the dead in trejpajfcs and fins, the judification of a 
 finner, the fupport of the weak, the confidence of 
 the ftrong, the magazine of promifes, and the title
 
 S.6. IMPATIENCE. 107 
 
 to very glorious rewards ; we may eafily imagine that 
 it muft have in it a work and a difficulty in fome 
 proportion anfwerable to fo great effed:s. But when 
 we are bidden to believe flrange propoiitions, we are 
 put upon it when we cannot judge, and thofe pro- 
 portions have pofleiTed our difcerning faculties, and 
 have made a party there, and are become domeftic 
 before they come to be disputed ; and then the ar- 
 ticles of Faith are fo few, and are made fo credible, 
 and in their event and in their objed: are fo ufeful 
 and gaining upon the affe(fl:ions, that he were a pro- 
 digy of man, and would be fo efleemed, that fhould 
 in all our prefent circumftances dilbelieve any point 
 of Faith : and all is well as long as the Sun Ihines, 
 and the fair breath of Heaven gently wafts us to our 
 own purpofes. But if you will try the excellency, 
 and feel the work of Faith, place the man in a Per- 
 fecution, let him ride in a ftorm, let his bones be 
 broken with forrow, and his eye-lids loofened with 
 ficknefs, let his bread be dipped in tears, and all 
 the daughters of Mufic be brought low ; let God 
 commence a quarrel againft him, and be bitter in 
 the accents of his anger or his difcipline ; then God 
 tries your Faith. Can you then trufl his goodnefs ; 
 and believe him to be a Father, when you groan under 
 his rod ? Can you rely upon all the Grange propo- 
 rtions of Scripture, and be content to perifli if they 
 be not true ? Can you receive comfort in the dif- 
 courfes of Death and Heaven, of Immortality and 
 the Refurrediion, of the death of Chrift and con- 
 forming to his fufferings? Truth is, there are but 
 two great periods in which Faith demonftrates itfelf 
 to be a powerful and mighty Grace : and they are
 
 io8 REMEDIES AGAINST C. i^. 
 
 perfecution and the approaches of death, for the pajfive 
 part : and a tejnptation ; for the aSfive. In the days 
 of pleafure and the night of pain. Faith is to fight 
 her agotiijlicon, to contend for maftery : and Faith 
 overcomes all alluring and fond temptations to fin, 
 and faith overcomes all our weaknelTes and faintings 
 in our troubles. By the faith of the promifes we 
 learn to defpife the world, choofing thofe objedls 
 which Faith difcovers; and by exped:ation of the 
 fame promifes we are comforted in all our forrows, 
 and enabled to look through and fee beyond the 
 cloud : but the vigour of it is prefixed and called forth, 
 when all our fine difcourfes come to be reduced to 
 practice. For in our health and clearer days it is 
 -, . .^ . . ,. n eafy to talk of putting truft in God; 
 
 Mors ipla beatiorinde elt, J ^ . . 
 
 Quod per cruclamina le- wC rcadilv truft lllm for life whcH 
 
 thi / 
 
 viapanditurarduajuftis, wc are in health, for provifions 
 
 Et ad aftra doloribus itur. i 1_ r • j 
 
 Prud.hymn.inExeq. whcu we havc fair rcvcuues, and 
 defuna. £qj. deliverance when we are newly 
 
 efcaped : but let us come to fit upon the margin of 
 our grave, and let a Tyrant lean hard upon our for- 
 tunes, and dwell upon our wrong, let the florm arife, 
 and the keels tofs till the cordage crack, or that all 
 our hopes bulge under us, and defcend into the hol- 
 lownefs of fad misfortunes ; then can you believe, 
 when you neither hear, nor fee, nor feel any thing 
 but objediions ? This is the proper work of lick- 
 nefs : Faith is then brought into the theatre, and io 
 exercifed, that if it abides but to the end of the con- 
 tention, we may fee the work of Faith which God 
 will hugely crown. The fame I fay of Hope, and of 
 V , , • , • ■• Charity, or the love of God, and of 
 
 Virtiitts avi(l;c pcnciili y ' J 
 
 monarant.qiKimnonpcx.-- Patu'fice, whicli is a gracc pro- 
 
 nitcat fanto prctio a;fti- i r • r 11 
 
 mifli- virtutcm. Senec. duccd from the mixturcs or all
 
 ^.6. IMPATIENCE. 
 
 109 
 
 thefe : they are virtues which are greedy of danger. 
 And no man was ever honoured by any wife or dif- 
 cerning perfon for dining upon Perfian Carpets, nor 
 rewarded with a crown for being 
 
 . r T^ ,1 T-»- ,1 , T 1 Non enim hilaritate, 
 
 at eale. It was the tire that did nee kidvia, nee riib, aut 
 honour to Miitius Sccevola, Poverty i°'° 'T''" l'^<^'''^' ^'^ 
 
 ' J Ia;pe etiam tnltes firmi- 
 
 made Fabricius famous, RutiliuS tate et conftantia funt 
 , beati. Cic. de Fin. I. x. 
 
 was made excellent by Banimment, 
 Regulus by Torments, Socrates by Prifon, Cato by 
 his Death : and God hath crowned the memory 
 of Job with a wreath of glory, becaufe he fat upon 
 his dunghill wifely and temperately; and his pot- 
 fherd and his groans, mingled with praifes and juftl- 
 fications of God, pleafed him like an Anthem fung 
 by Angels in the morning of the Refurred:ion. God 
 could not choofe but be pleafed with the dehcious 
 accents of Martyrs, when in their tortures they cried 
 out nothing but [Holy Jefiisl and [Blejfedbe God;] and 
 they alfo themfelves, who with a hearty deiignation 
 to the Divine pleafure can delight in God's fevere 
 difpenfation, will have the tranfportations of Cheru- 
 bims when they enter into the joys of God. If God 
 be delicious to his fervants when he fmites them, he 
 will be nothing but ravifhments and ecftacies to their 
 fplrits when he refrefhes them with the overflowings 
 of joy in the day of recompenfes. ^^ ;„f^,;^;^^ ^„ ^^. 
 No man is 7nore miferabk than he "''''i ""q"3m evenit ad- 
 
 j P J . verii; Non hcuit enim illl 
 
 taat hath no adverjity ; that man ts fe experiri. Seneca. 
 not /rW whether he be good or bad : and God never 
 crowns thofe virtues which are only faculties and dif- 
 pofitions ; but every aB of virtue is an ingredient into 
 reward. And we fee many children fairly planted, 
 whofe parts of nature were never dreffed by art, nor 
 called from the furrows of their iirft poffibillties by
 
 no REMEDIES AGAINST C. 2- 
 
 difcipllne and inftitution, and they dwell for ever in 
 ignorance, and converfe with beafts ; and yet if they 
 had been dreffed and exercifed, might have flood at 
 the chairs of Princes, or fpoken parables amongfh the 
 Rulers of cities. Our virtues are but in the feed 
 when the Grace of God comes upon us firfl: ; but 
 this Grace mufl be thrown into broken furrows, and 
 T„ . . muft twice feel the cold and twice 
 
 Ilia leges votis re- •^ 
 
 fpondet avari feel tlic Iicaty and be foftened with 
 
 Agricolse, bis quae foleni, ^ n i i • 
 
 bis fVigora feniit. itorms and mowers, and then it 
 
 irg. eorg. i. ^jjj 2iV\(Q into fruitfulncfs and har- 
 vefts. And what is there in the world to diftinguifli 
 virtues from dishonours, or the valour of Ccefar from 
 the foftnefs of the Egyptian Eunuchs, or that can 
 make anything rewardable, but the labour and the 
 danger, the pain and the difficulty ? Virtue could 
 not be anything but fenfuality, if it were the enter- 
 tainment of our fenfes and fond deiires ; and Apicius 
 had been the nobleft of all the Rojna?2s, if feeding a 
 great appetite and defpifmg the feverities of tem- 
 perance had been the work and proper employment 
 of a wife man. But otherwife do Fathers, and other- 
 wife do Mothers handle their children. Thefe foften 
 them with kiffes and imperfect noifes, with the pap 
 and breaft-milk of foft endearments, they refcue them 
 from Tutors, and fnatch them from difcipline, they 
 
 Langucnt per inertiam defirc to kccp them fat aud Warm, 
 
 faginata ncc labore tan- ^^^ jj^gij- f^^f ^ , ^^j^^ ^J^^j^ bellicS 
 turn, led motu et i})lo liii ^ ' 
 
 onere deficiunt. Seneca, full ; and then the children govcm, 
 and cry, and prove fools and troublefome, fo long as 
 the feminine republic does endure. But Fathers, 
 becaufe they dcfign to have their children wife and 
 valiant, apt for counfel or for arms, fend them to
 
 ^S". 6. IMPATIENCE. 1 1 1 
 
 feveregovernments, andtlethem to Caiium per injurias 
 
 fludy, to hard labour, and afflidive que aquae Coeleftis patlens 
 
 contingencies. They rejoice when ^^^^' 
 the bold boy ftrikes a lion with his hunting fpear, 
 and fhrinks not when the beafl: comes to affright his 
 early courage. Softnefs is for flaves and beafts, for 
 minftrels and ufelefs perfons, for Modeftia fiiiorum de- 
 fuchwhocannotafcend higher than i^^f.^V' vemuiarum li- 
 
 o centiaet canum,nonpuer- 
 
 the ftate of a fair ox, or a fervant o'""^- ^^"• 
 entertained for vainer offices : But the man that de- 
 figns his fon for noble employments, to honours and 
 to triumphs, to Confular dignities and prefidencies of 
 Councils, loves to fee him pale with fludy, or panting 
 with labour, hardened with fufferance, or eminent 
 by dangers. And fo God dreffes us for Heaven. He 
 loves to fee us flruggling with a difeafe, and refifting 
 the Devil, and contefting againft the weakneffes of 
 Nature, and againfi hope to believe in hopey refigning 
 ourfelves to God's will, praying him to choofe for us, 
 and dying in all things hwt faith and its blejfed con- 
 fequence ; lit ad o£icium cimi periculo Jimus profnpti ; 
 and the daiiger and the rejijiance fhall endear the 
 office. For fo have I known the ventus ut amittit vires, 
 
 boiftrOUS North-wind pafs through Octr^at'Tytf fpatio 
 
 the yielding air, which opened its ^'^^^'^^ '"^"'- ^''''"'' 
 bofom, and appeafed its violence by entertaining it 
 with eafy compliance in all the re- Marcet fine adverfario 
 gions of its reception : But when ^"■'"^• 
 
 the fame breath of heaven hath been checked with 
 the fliffnefs of a Tower, or the united ftrength of a 
 wood, it grew mighty, and dwelt there, and made 
 the higheft branches ftoop, and make a fmooth path 
 for it on the top of all its glories. So is iicknefs.
 
 112 REMEDIES AGAINSr C. 3. 
 
 and fo is the Grace of God : When ficknefs hath 
 made the difficulty, then God's Grace hath made a 
 triumph, and by doubling its power hath created new 
 proportions of a reward ; and then ihows its biggeft 
 glory when it hath the greateft difficulty to mafter, 
 the greateft weakneiTes to fupport, the moft bufy 
 temiptations to conteft with : for fo God loves that 
 his Jlrength flioidd be feen in our weaknefs and our 
 danger. Happy is that ftate of life in which our 
 Laetiuseftquotiesmag- ferviccs to God are the deareft and 
 
 no fibi conftat honeftum. in r 
 
 Lucan. the molt expennve. 
 5. Sicknefs hath fome degrees of eligibility, at 
 leafl by an after-choice ; becaufe to all perfons which 
 are within the poffibilities and ftate of pardon it be- 
 comes a great inftrument of pardon of fins. For as 
 God feldom rewards here and hereafter too : fo it is 
 not very often that he punifhes in both flates. In 
 great and final fins he doth fo ; but we find it ex- 
 prefi^ed only in the cafe of the fin againfi: the Holy 
 Ghofi, ivhich JJiali never be forgiven in this world, nor 
 in the ivorhi to cofne, that is, it fliall be punifhed in 
 both worlds, and the infelicities of this world fliall 
 but uflier in the intolerable calam.ities of the next. 
 But this is in a cafe of extremity, and in fins of an 
 unpardonable malice : In thofe lefTer fi:ages of death 
 which are deviations from the rule, and not a de- 
 flrudtion and perfe6t antinomy to the whole infi:itu- 
 tion, God very often fmites with his rod of ficknefs, 
 that he may not for ever be flayinp; the 
 
 Pfal. 89. 32. 33. c 1 -.U , 1 J .1 T -11 T* 
 
 ooul with eternal death. 1 will vijit 
 
 their offences with the rod, and their fin with fcoiirges : 
 
 Neverthelcfs my loving kindnefs will I fiot utterly take 
 
 from him, nor fuffer rtiy truth to fail. And there is
 
 S. 6. IMPATIENCE. 113 
 
 in the New Teftament a delivering over i Cor. 5. 5. 
 
 „ , /- 7 /7- • I Tim. I. 20. 
 
 to Satan, and a coniequent biiffetttng, 
 for the mortification of the flefh indeed but that the 
 Soul may befaved in the day of the Lord. And to fome 
 perfons the utmofl: procefs of God's anger reaches 
 but to a (harp ficknefs, or at moft but to a temporal 
 death ; and then the little momentary anger is fpent, 
 and expires in reft and a quiet ^. . , • , r 
 
 r ^ i Digni erant in hoc l3e- 
 
 ffrave. Origen, S. Augufline and cuio recipeie peccatum 
 
 ° " . A ' J fuuin, ut miindiores exe- 
 
 Cajjtan fay concernmg A?iantas and ant ab hac vita, mundati 
 
 « ^^/. ^1 ^ ^1 n • '^U caftigatione fibi illata per 
 
 Sapphira, that they were 11am with mortem communem.quo- 
 
 a fudden death, that by fuch a tS.,:::^,-^ '" 
 judp-ment their fm mieht be pu- s. Aug.i. 3.ci.contr. 
 
 -' . o ^ b _ r Paimen. 
 
 nifhed, and their guilt expiated, Et Caffian.coiiat. 6.c. 
 and their perfons referved for mercy 
 in the day of Judgment. And God cuts oif many 
 of his children from the land of the living ; and 
 yet when they are numbered amongft the dead, he 
 finds them in the book of Life, written amongft 
 thofe that fhall live to him for ever. And thus it 
 happened to many new Chriftians in the Church of 
 Corinth, for their little undecencies and diforders in 
 the circumftances of receiving the holy Sacrament. S. 
 Paul fays [that many ajnongfi them were 
 Jick, many were weak, and fane were 
 fallen ajleep.'] He exprefies the Divine anger againft 
 thofe perfons in no louder accents ; which is accord- 
 ing to the ftyle of the New Teftament, where all 
 the great tranfacftions of duty and reproof are gene- 
 rally made upon the ftock of Heaven, and Hell is 
 plainly a referve, and a period fet to the declaration 
 of God's wrath. For God knows that the torments 
 of Hell are fo horrid, fo infupportable a calamity, 
 
 H. D. I
 
 114 REMEDIES AGAINST C. 3. 
 
 that he is not eafy and apt to caft thofe fouls which 
 he hath taken fo much care, and hath been at fo 
 much expenfe to fave, into the eternal never-dying 
 flames of Hell, lightly, for fmaller fins, or after a 
 fairly-begun repentance, and in the midft of holy 
 defires to finifh it : But God takes fuch penalties and 
 exad:s fuch fines of us, which we may ^2iy faho con- 
 tenemento, faving the main ftake of all, even our^r^- 
 cioiis fouls. And therefore '$>. Augujiine prayed to 
 God in his penitential forrows. Here, O Lord, burn 
 and cut my jiejhy that thou mayejl fpare me for ever. 
 For fo faid our blefied Saviour, Every facrifice muft 
 be feafoned with fait, and every facrifice mujl be burnt 
 with fire : that is, we mufl abide in the fi:ate of 
 Grace, and if we have committed fins, we mufl: ex- 
 ped: to be put into the fi:ate of afflidion ; and yet 
 the facrifice will fend up a right and untroubled 
 cloud, and a fweet fmell to join with the incenfe of 
 the Altar, where the eternal Priefi: ofiFers a never- 
 ceafing facrifice. And now I have faid a thing 
 againfi: which there can be no exceptions, and of 
 which no jufi; reafon can make abatement. For 
 when sicknefs which is the condition of our nature, 
 is called for with purpofes of redemption ; when we 
 are fent to death to fecure eternal life ; when God 
 flrikes us that he may fpare us, it fhows that we have 
 done things which he efi"entially hates, and there- 
 fore we muft be fmitten with the rod of God : but 
 in the midfi of judgment God remembers mercy, and 
 makes the rod to be medicinal, and, like the rod of 
 God in the hand of Aaron, to ftioot forth buds and 
 leaves and Almonds, hopes and mercies, and eternal 
 recompcnfes in the day of Reftitution. This is fo
 
 s,6. impatience: 115 
 
 great a good to us, if it be well condu(5led in all the 
 channels of its intention and defign, that if we had 
 put off the obje(5lions of the flefh, with abftradlions, 
 contempts and feparations, fo as we ought to do, it 
 were as earneftly to be prayed for as any gay bleffing 
 that crowns our cups with joy, and our heads with 
 garlands and forgetfulnefs. But this was it which I 
 faid, that this may, nay that it ought to be chofen, 
 at leaft by an after-eleBion : for fo faid S. Paul, If we 
 judge ourfelves, we Jhall not be condemned of the Lord : 
 that is, if we judge ourfelves worthy of the ficknefs, if 
 we acknowledge and confefs God's juftice in fmiting 
 us, if we take the rod of God in our own hands, and 
 are willing to imprint it in the flefh, we are workers 
 together with God in the infliction ; and then the fick- 
 nefs, beginning and being managed in the virtue of 
 Repentance, and Patience, and Refignation, and Cha- 
 rity, will end in Peace, and Pardon, and Jufliification, 
 and Confignation to glory. That I have fpoken 
 truth, I have brought God's Spirit fpeaking in Scrip- 
 ture for a witnefs. But if this be true, there are not 
 many fliates of life that have advantages which can 
 outweigh this great inflrument of fecurity to our final 
 condition. Mofes died at the mouth of the 
 Lord, faid the ftory ; he died with the 
 kijfes of the Lord's ?nouth, [io the Chaldee Paraphrafe :) 
 it was the greatefl: acft of kindnefs that God did to 
 his fervant Mofes ; he kijfed him, and he died. But I 
 have fome things to obferve for the better finifhing 
 this confideration. 
 
 I. All thefe advantages and lefl^enings of evils in 
 the fliate of ficknefs are only upon the flock of Vir- 
 tue and Religion. There is nothing can make fick-
 
 ii6 REMEDIES AGAINST C. 3. 
 
 Haec dementia non para- ngfg \^ ^iWY fenfc eligible, OF in 
 
 tur arte : y O ' 
 
 Sed norunt cui ferviunt manv fciifes tolerablc, but only 
 
 leones. Mart. . r r> ^ ^ ^ 
 
 the grace 01 God : that only turns 
 
 Si latus aut renes morbo ^ . r • r r i c ^• ' 
 
 tententur acuto, lickncls into eahnels and lelicity, 
 
 Qujere fugam morbi. Vis i-i ^ r j. ' j. ' a. *<.„ 
 
 reftevi^ere? quisnon? WhlCh allO tUmS it IHtO VirtUC. 
 
 SI virtus hoc una poteft Yov wHofoevef goes about to com- 
 
 dare, rortis omiliis o 
 
 Hoc age deiiciis fort a vicious Deffon when he lies 
 
 Horat.L^.ep.S. w X. A ^ AT 
 
 nek upon his bed, can only dii- 
 courfe of the neceffities of nature, of the unavoid- 
 ablenefs of the fuffering, of the accidental vexations 
 and increafe of torments by Impatience, of the fel- 
 lowfhip of all the fons of Adam, and fuch other 
 little conliderations ; which indeed, if iadly reflected 
 upon, and found to ftand alone, teach him nothing 
 but the degree of his calamity, and the evil of his 
 condition, and teach him fuch a Patience, and mi- 
 nifter to him fuch a comfort, which can only make 
 him to obferve decent geftures in his ficknefs, and 
 to converfe with his friends and ftanders by fo as 
 may do them comfort, and eafe their funeral and 
 civil complaints ; but do him no true advantage. 
 For all that may be fpoken to a Beafl when he is 
 crowned with hair-laces and bound with fillets to 
 the Altar, to bleed to death to appeafe the anger of 
 the Deity, and to eafe the burthen of his Relatives. 
 And indeed what comfort can he receive whofe fick- 
 nefs as it looks back is an effed: of God's indignation 
 and fierce vengeance, and if it goes forward and en- 
 ters into the gates of the grave, is the beginning of 
 a forrow that fliall never have an ending ? But when 
 the ficknefs is a meficnger fent from a chaftifing 
 Father ; when it firft turns into degrees of innocence, 
 and then into virtues, and thence into pardon ; this
 
 S.6, IMPATIENCE. iiy 
 
 is no Mifery, but fuch a method of the Divine 
 Economy and difpenfation, as refolves to bring us to 
 Heaven without any new impolitions, but merely 
 upon the ftock and charges of Nature. 
 
 2. Let it be obferved, that thefe advantages which 
 fpring from ficknefles are not in all inftances of vir- 
 tue, nor to all perfons. Sicknefs is the proper fenfe 
 of patience and refignation, for all the paffive Graces 
 of a Chriftian, for Faith and Hope, and for fome 
 fingle a6ts of the Love of God. But Jick^iefs is not a 
 fit ft at ion for a penitent ; And it can ferve the ends 
 of the grace oi Repentance but accidentally, Sicknefs 
 may * begin a Repentance, if God 
 
 continues life, and if we co-operate ,,,„t ad rem pertinere ubi 
 
 with the Divine grace ; or ficknefs inciperent,quodplacuerat 
 o ' ut fieret. 
 
 may help to alleviate the wrath of 
 God, and to facilitate the pardon, if all the other 
 parts of this duty be performed in our healthful ftate ; 
 fo that it may ferve at the entrance in or at the 
 going out. But ficknefs at no hand is a good flage 
 to reprefent all the fubftantial parts of this duty. 
 I. It invites to it; 2. It makes it appear neceffary ; 
 3. It takes off the fancies of vanity ; 4. It attempers 
 the fpirit; 5. It cures Hypocrify ; 6. It tames the 
 fumes of Pride ; 7. It is the fchool of Patience ; 
 8. And by taking us from off the brifker relifhes 
 of the world, it makes us with more gull: to tafle 
 the things of the Spirit : and all this, only when 
 God fits the circumflances of the ficknefs fo as to 
 confift with ads of reafon, confideration, choice, and 
 a prefent and refieding mind ; which then God fends 
 when he means that the ficknefs of the body fhould 
 be the cure of the Soul. But let no man fo rely upon
 
 ii8 REMEDIES AGAINST C. 3. 
 
 it as by defign, to truft the beginning, the progrefs, 
 and the confummatlon of our piety to fuch an eftate 
 which for ever leaves it unperfed ; and though to 
 fome perfons it adds degrees, and minifters opportu- 
 nities ; and exercifes lingle ad:s with great advantage, 
 in paj/ive graces ; yet it is never an entire or fufficient 
 inflrument for the change of our condition from the 
 Hate of death to the liberty and Hfe of the fins of God. 
 3. It were good if we would tranfad: the affairs 
 of our Souls with noblenefs and ingenuity, and that 
 we would by an early and forward Religion prevent 
 the necelTary arts of the Divine providence. It is true 
 that God cures fome by incifion, by fire and torments ; 
 but thefe are ever the more obftinate and more un- 
 relenting natures. God's providence is not fo afflic- 
 tive and full of trouble as that it hath placed ficknefs 
 and infirmity amonofi; thino:s fim- 
 
 JNeque tam aveila un- ^ •' p *~' 
 
 quam videbitur ab optre ply ncccfiary ; and in mod perfons 
 
 I'uo providentia, ut debi- ... r \ ^ i rr • 
 
 litas inter optima inventa It IS Dut a lickly and an eiTeminate 
 virtue which is imprinted upon 
 our fpirits with fears, and the forrows of a Fever, or 
 a peevifh Confumption. It is but a miferable re- 
 medy to be beholden to a ficknefs for our health : 
 and though it be better to fuffer the lofs of a finger 
 than that the arm and the whole body fliould putrify ; 
 yet even then alfo it is a trouble and an evil to lofe 
 a finger. He that mends with ficknefs pares the 
 nails of the beaft when they have already torn off 
 part of the flefli : But he that would have a ficknefs 
 become a clear and an entire blefinig, a thing indeed 
 to be reckoned among the good things of God, and 
 the evil things of the world, mufi: lead a holy life, and 
 Judge himfclf with an early fcntence, and fo order the
 
 S. 6. IMPATIENCE. 119 
 
 affairs of his Soul, that in the ufual method of God's 
 faving us there may be nothing left to be done, but 
 that fuch virtues fhould be exercifed which God in- 
 tends to crown : and then, as when the Athenians 
 upon a day of battle with longing and uncertain 
 fouls fitting in their Common Hall, expeding what 
 would be the fentence of the day, at lafl received a 
 meffenger who only had breath enough left him to 
 fay : \We are Co?jquerors,'\ and fo died ; fo fliall the 
 lick perfon, who h-Siih. fought a good fight and kept 
 the faith, and only waits for his diffolution and his 
 fentence, breathe forth his fpirit with the accents of 
 a Conqueror, and his ficknefs and his death fhall only 
 make the mercy and the virtue more illuftrious. 
 
 But for the ficknefs itfelf ; if all the calumnies 
 were true concerning it with which it is afperfed, 
 yet it is far to be preferred before the moil pleafant 
 fin, and before a great fecular bufinefs and a tem- 
 poral care : and fome men wake as much in the fold- 
 ings of the foftefh beds, as others on the crofs : and 
 fometimes the very weight of forrow and the weari- 
 nefs of a ficknefs prefTes the fpirit into flumbers and 
 the images of reft, when the intemperate or the lufl- 
 ful perfon rolls upon his uneafy thorns, and fleep is 
 departed from his eyes. Certain it \'$,, fome ficknefs 
 is a blefjinz^ Indeed, Blindnefs ^ ^ , ... . 
 
 -JJ G> ' ^ ^ Deteltabilis erit csecitas, 
 
 were a mofl accurfed thing, if no fi nemo ocuios perdidait, 
 
 , , , , - 1 r ^''^ ^^^ eruendi lunt. Sen. 
 
 man were ever blind but he whole 
 eyes were pulled out with tortures or burning bafins : 
 and if ficknefs were always a teftimony of God's an- 
 ger, and a violence to a man's whole condition, then it 
 were a huge calamity: but becaufe God fends it to his 
 fervants, to his children, to little infants, to Apoflles
 
 120 REMEDIES AGAINST C. 3. 
 
 and Saints, with defigns of mercy, topreferve their in- 
 nocence, to overcome temptation, to try their virtue, 
 to lit them for rewards ; it is certain that ficknefs 
 never is an evil but by our own fauhs ; and if we will 
 do our duty, we fhall be fure to turn it into a blef- 
 ling. If the ficknefs be great, it 
 
 Memineris ergo maxi- i • i i j ^1 
 
 mos doiores morte finiri, may cnd m death, and the greater 
 
 parvos multa habere in- • • J^ ^ ^ -f J^ l^^ 
 
 tervalla requietis, medio- ' ' -' 
 
 crium nos eiTe dominos. Uttle, it hath great intervals of 
 
 Cicero. * & 
 
 reft : if it be between both, we 
 may be Mafters of it, and by ferving the ends of 
 Providence ferve alfo the perfed:ive end of human 
 nature, and enter into the polTeffion of everlafting 
 mercies. 
 
 The fum is this ; He that is afraid of pain is 
 afraid of his own nature ; and if his fear be violent, 
 it is a fign his Patience is none at all ; and an impa- 
 tient perfon is not ready dreffed for Heaven. None 
 but fuffering, humble, and patient perfons can go to 
 Heaven : and when God hath given us the whole llage 
 of our life to exercife all the a(5live virtues of Reli- 
 gion, it is neceffary in the flate of virtues that fome 
 portion and period of our lives be afhgned to paffive 
 graces ; for Patience, for Chriflian Fortitude, for 
 Refignation or Conformity to the Divine will. But 
 as the violent fear of ficknefs makes us impatient, fo 
 it will make our death without comfort and without 
 Religion : and we fliall go off from our flage of ac- 
 tions and fufferings with an unhandfome exit, be- 
 caufe we were willing to receive the kindnefs of God 
 when he expreffed it as we lifted; but we would 
 not fuffcr him to be kind and gracious to us in his 
 own method, nor were willing to exercife and im-
 
 6'. 6. IMPATIENCE. 121 
 
 prove our virtues at the charge of a fharp Fever, or 
 a lingering Confumption. Woe be to 
 the man that hath loji Patience ; for 
 what will he do when the Lord fiall vijit him ? 
 
 SECT. VII. 
 
 The fecond Temptation proper to the State of Sicknefsy 
 Fear of Death y with its Remedies. 
 
 ^^HERE is nothing which can make ficknefs 
 unfandified but the fame alfo will give 
 us caule to fear Death. If therefore we 
 fo order our affairs and fpirits that we do not fear 
 Death, our licknefs may eafily become our advantage, 
 and we can then receive counfel, and confider, and 
 do thofe a(5ts of virtue which are in that flate the 
 proper fervices of God ; and fuch which men in 
 bondage and fear are not capable of doing, or of ad- 
 vices how they fhould, when they come to the ap- 
 pointed days of mourning. And indeed if men would 
 but place their defign of being happy in the noble- 
 nefs, courage, and perfed: refolutions of doing hand- 
 fome things, and paffmg through our unavoidable 
 neceffities, in the contempt and defpite of the things 
 of this world, and in holy living, and the perfedive 
 defires of our natures, the longings and purfuances 
 after Heaven, it is certain they could not be made 
 miferable by chance and change, by ficknefs and 
 death. But we are fo foftened and made effeminate 
 with delicate thoughts, and meditations of eafe, and 
 brutifh fatisfadions, that if our death come before
 
 122 
 
 REMEDIES AGAINST 
 
 C. 3. 
 
 we have feized upon a great fortune, or enjoy the 
 promifes of the fortune-tellers, we efteem ourfelves 
 to be robbed of our goods, to be mocked, and mife- 
 rable. Hence it conies that men are impatient of 
 Mentiris juvenem tindis, the thoughts of death ; hcncc come 
 thofe arts of protradion and de- 
 laying the figniiications of old age : 
 
 Lentine, capillis, 
 Tam llibito corvus, qui 
 
 modo cygnus eras. 
 Non omnes fallis, fcit te 
 
 Piol'erpina canum 5 
 Perlbnam capiti detrahet 
 
 ilia tiio. 
 
 Mart, /. 3. f/>. 43. 
 
 thinking to deceive the world. 
 
 men cofen themfelves, and by re- 
 prefenting themfelves youthful, 
 they certainly continue their vanity, till Proferpina 
 pull the peruke from their heads. We cannot de- 
 ceive God and Nature : for a coffin is a coffin, though 
 it be covered with a pompous veil ; and the minutes 
 of our time ftrike on, and are counted by Angels, 
 till the period comes which muft caufe the paffing- 
 bell to give warning to all the neighbours that thou 
 art dead, and they muil be fo : and nothing can ex- 
 cufe or retard this. And if our Death could be put 
 off a little longer, what advantage can it be in thy 
 accounts of nature or felicity? They that three 
 hundred years agone died unwillingly, and flopped 
 death two days, or flayed it a week, what is their 
 Audit iter, numeratque gain ? whcrc is that wcek ? And 
 poor-fpirited men ufe arts of pro- 
 traction, and make their perfons 
 pitiable, but their condition con- 
 temptible; being like the poor fin- 
 ners at Noa/i's flood ; the waters 
 
 fumcvadant, quantum fit ^rOVC them OUt of their loWCF 
 
 iiiud quod rdtat, aut rooms, thcu thcv crcDt Up to the 
 
 quale. _ J [ i: 
 
 Seneca, rp. 101. roof, having lafled half a day 
 longer, and then they knew not how to get down : 
 
 dies, fpatioque viarum 
 Metitur vitam, torquetur 
 morte futura. 
 
 Tj yap ^poTaJv av a\>i xaxo"; 
 ixl/xiyixivur/ 
 
 xipJo; ipipot. Soph. 
 
 Nihil eft miferius dubi- 
 tationc veiiientium, quor-
 
 S. 7. IMPATIENCE. 123 
 
 fome crept upon the top branch of a tree, and fome 
 cUmbed up to a mountain, and flayed it may be three 
 days longer : but all that while they endured a worfe 
 torment than death ; they lived with amazement, and 
 were diftraded with the ruins of mankind, and the 
 horror of an univerfal deluge. 
 
 Remedies againjl the Fear of Death, by way of 
 
 Confi deration. 
 
 I. God having in this world placed us in a fea, 
 and troubled the fea with a continual florm, hath 
 appointed the Church for a JJiip, and Religion to be 
 t\\Q fern : but there is no haven or port but Death. 
 Death is that harbour whither God hath defigned 
 every one, that there he may find reft from the 
 troubles of the world. How many of the nobleft 
 Romans have taken Death for fandtuary, and have 
 efleemed it lefs than fliame or a mean diflionour ? 
 and Ccefar was cruel to Domitius Captain of Corf- 
 nium. when he had taken the Town „ , ... 
 
 ' Heu, quanto melius 
 
 from him, that he refufed to fi^n ^d csde peraaa 
 
 '-' Parcere Romano potuit 
 
 his petition of death. Death fortunapudoii! 
 would have hid his head with 
 honour, but that cruel mercy referved him to the 
 fhame of furviving his difgrace. The holy Scrip- 
 ture giving an account of the reafons of the Divine 
 providence taking godly men from this world, and 
 fhutting them up in a hafiy grave, fays, that they 
 are taken from the evils to co?ne : and concerning our- 
 felves it is certain, if we had ten years agone taken 
 feizure of our portion of dufl Death had not taken 
 us from good things, but from infinite evils, fuch
 
 124 REMEDIES AGAINST C. 3. 
 
 which the Sun hath feldom (^.tn. Did not Priamus 
 weep oftener than Troilus ? and 
 
 Hsc omnia vidit in- . , - - , .-, i i j- j 
 
 flammari, jovis aiam fan- happy had he been II he had died 
 
 guine turpari. Cic. i \ • r ^• ' J U* 
 
 ^ ^ when his ions were Jiving, and nis 
 
 Kingdom fafe, and houfes full, and his City unburnt. 
 It was a long life that made him miferable, and an 
 early death only could have fecured his fortune. 
 
 Sic longius .vum ^ud it hath happened many times, 
 
 Deftruit ingentes animos, that Dcrfous of a fair life and a 
 
 et vita luperftes ^ , 
 
 Imperio; niii fumma dies clcar TCpUtation, of a gOOd fortUUC 
 cum fine bonorum , , . , -i 
 
 Adtuit, et ceieri prsvertit and an honourable name, nave 
 De'decorJdtfovtunaprior. bccu tempted iu their age to folly 
 Lucan. lib. 8, ^j^^ vauity, havc fallen under the 
 difgrace of dotage, or into an unfortunate marriage, 
 or have befotted themfelves with drinking, or outlived 
 their fortunes, or become tedious to their friends, or 
 are afflid:ed with lingering and vexatious difeafes, or 
 lived to fee their excellent parts buried, and cannot 
 underfland the wife difcourfes and productions of 
 their younger years. In all thefe cafes, and infinite 
 Mors iiii meruis quam morc, do uot all the world fay that 
 
 tu confuluit quidem. • i i i i i • i i 
 
 — Qi,ifquamnefecundis '^ ^ad been better this man had 
 Tiadeic le fatis audet nifi Jicd fooncr ? But fo havc I known 
 
 moite paiata ? 
 
 Luc. 1. 8. paffionate women to fliriek aloud 
 when their neareft relatives were dying, and that 
 horrid fhriek hath flayed the fpirit of the man awhile 
 to wonder at the folly, and reprefent the inconve- 
 nience ; and the dying perfon hath lived one day 
 longer full of pain, amazed with an undeterminate 
 fpirit, diftorted with Convulfions, and only come 
 again to a6l one fcene more of a new calamity, and 
 to die with Icfs decency. So alfo do very many 
 men, with palTion and a troubled intereft they ftrive
 
 S. 7. FEAR OF DEATH, 125 
 
 to continue their life longer ; and it may be they 
 efcape this ficknefs, and live to fall into a difgrace; 
 they efcape the ftorm, and fall into the hands of 
 pirates, and inliead of dying with liberty, they live 
 like flaves, miferable and defpifed, fervants to a little 
 time, and fottifh admirers of the breath of their own 
 lungs. Paiilus Emilius did handfomely reprove the 
 cowardice of the King of Macedon, who begged of 
 him for pity's fake and humanity, that having con- 
 quered him and taken his Kingdom from him, he 
 would be content with that, and not lead him in 
 triumph a prifoner to Rome. Mmilius told him, he 
 need not be beholden to him for that ; hitnfelf might 
 prevent that in defpite of him. But the timorous 
 King durft not die. But certainly every wife man 
 will eafily believe that it had been better the Mace- 
 donian Kings fliould have died in battle, than protracft 
 their life fo long, till fome of them came to be Scri- 
 veners and Joiners at Rome: or that the Tyrant of 
 Sicily better had perifhed in the Adriatic, than to be 
 wafted to Corinth fafely and there turn Schoolmafter. 
 It is a fad calamity, that the fear of Death ihall fo 
 imbecile man's courage and underftanding, that he 
 dares not fuffer the remedy of all his calamities ; but 
 that he lives to fay, as Liberius did, 
 
 -. . I'll' 11 Nimirum hoc die 
 
 i nave lived this one day longer than Uno plus vixi, mihiquam 
 I Jhould. Either therefore let us ^'^^" "™ 
 be willing to die when God calls, or let us never 
 more complain of the calamities of our life which 
 we feel fo fharp and numerous. And when God 
 fends his Angel to us with a fcroll of death, let us 
 look on it as an a(ft of mercy, to prevent many fins 
 and many calamities of a longer life, and lay our
 
 126 REMEDIES AGAINST C. 3. 
 
 heads down foftly, and go to fleep without wran- 
 gling: Hke babies and froward chil- 
 
 Hoc homo morte lu- ^ o / ^ n \ 
 
 cratur, ne malum effet dfcn. For a man (at leall) gets 
 this by deathy that his calamities are 
 not immortal. 
 
 But I do not only confider Death by the advan- 
 tages of comparifon ; but if we look on it in itfelf, 
 it is no fuch formidable thing, if we view it on both 
 fides and handle it, and confider all its appendages. 
 
 2. // is necejfary^ and therefore not intolerable : and 
 -,.,., . ,. , nothino: is to be efteemed evil 
 
 Nihil in mails ducamus o 
 
 quod fit vei a Diis im- which God and Nature have fixed 
 
 mortalibus vel a Natura i r n • t • / 
 
 parente omnium confti- With etcmal lanctions. It IS a law 
 " ^'"' "^' of God, it is a piiniJJjment ofourjins, 
 
 and it is the conjlitution of our nature. Two differing 
 fubftances were joined together with the breath of 
 Concietum fuit, difcre- God, and whcu that breath is taken 
 r;:.'; ,'et''r„,r;,t ^way they part afunder, and return 
 fpiritus fudum. Quid ex to their feveral principles ; the Soul 
 
 his omnibus iniquum eit ? f ^ 
 
 nihil. Epicharm. to God our Father, the body to 
 
 the earth our mother : and what in all this is evil ? 
 Surely nothing, but that we are men ; nothing, but 
 that we were not born immortal : but by declining 
 this change with great paffion, or receiving it with 
 a huge natural fear, we accufe the Divine Provi- 
 dence of Tyranny, and exclaim againft our natural 
 conftitution, and are difcontent that we are men. 
 
 3. // // a thing that is no great matter in itfelf; if 
 we confider that we die daily, that it meets us in 
 every accident, that every creature carries a dart 
 along with it and can kill us. And therefore when 
 Lyfimachiis threatened Theodorus to kill him, he told
 
 S.J. FEAR OF DEATH. 127 
 
 him that was no great matter to do, and he could do 
 no more than the Cantharides could ; a little fly could 
 do as much. 
 
 4. It is a thing that every one Natura dedit ufuiam 
 
 r rr r r ^i i n vitae tanquam pecuniae ; 
 
 lurrers, even perlons or the lowelt . . quid eit igitur quod 
 refolution, of the meaneft virtue, "^''ZT' ^' /'^p'^'V,-'"'" 
 
 ' ' vult ? ea enim conditione 
 
 of no breeding, of no difcOUrfe. acceperas. Seneca. 
 
 Take away but the pomps of death, the difguifes 
 and folemn bug-bears, the tinfel, and the a6tings by 
 candle-light, and proper and fantaftic ceremonies, 
 the minftrels and the noife-makers, the women and 
 the weepers, the fwoonings and the fhriekings, the 
 Nurfes and the Phyiicians, the dark room and the 
 Minifters, the kindred and the watches ; and then 
 to die is eafy, ready and quitted from its troublefome 
 circumftances. It is the fame harmlefs thing that a 
 poor fhepherd fuffered yefterday, or a maid-fervant 
 
 to-day ; and at the fame time in vits eft avidus, 
 
 which you die, in that very night Qi)-^^;':^^ "«" vuk mundo 
 a thoufand creatures die with you, Pe'-^unte mori. semca. 
 fome wife men, and many fools ; and the wifdom of 
 the firft will not quit him, and the folly of the latter 
 does not make him unable to die. 
 
 5. Of all the evils of the world which are re- 
 proached with an evil charader, ^^^. ^-^ ^^^.^^^^ „.^ .p~ 
 Death is the moft innocent of its ^^tov^^vc.?. Soph. 
 
 ^ . .^-^ , . . Par eft moriri : neque 
 
 aCCUlatlOn. l^Or when it is pre- eft melius morte in malis 
 
 fent, it hurts nobody; and when it R^busmiferis.p/««/./e«j. 
 is abfent, it is indeed troublefome, but the trouble is 
 owing to our fears, not to the affrighting and mif- 
 taken objed: : and befides this, if it were an evil, it 
 is fo tranlient, that it paffes like the inftant or undif-
 
 128 REMEDIES AGAINST C. 3. 
 
 Aut fu!t,aut veniet ; nihil ccmed portion of the prcfent time ; 
 
 eft praefentis in ilia. J '.i -j. • j. a 'j. ' j. j. 
 
 Moifque minus pcens and either It ts pajty or it is not yet; 
 bet"'ow."'°""^" for juft when it is, no man hath 
 reafon to complain of fo infenfible, 
 fo fudden, fo undifcerned a change. 
 
 6. It is fo harmlefs a thing, that no good man was 
 ever thought the more miferable for dying, but much 
 the happier. When men faw graves of Calatinus, 
 of the Serviliiy the Scipios, the Mete Hi, did ever any 
 man among the wifefl: Romans think them unhappy? 
 and when S. Paul fell under the fword of Nero, and 
 S. Peter died upon the crofs, and S. Stephen from 
 an heap of ftones was carried into an eafier grave, 
 they that made great lamentation over them wept 
 for their own intereft, and after the manner of men ; 
 but the Martyrs were accounted happy, and their 
 days kept folemnly, and their memories preferved in 
 never-dying honours. When S. Hilary Bifhop of 
 PoiBiers in France went into the Eajfl: to reprove the 
 Arian Herefy, he heard that a young noble Gentle- 
 man treated with his daughter Abra for marriage. 
 The Bifliop wrote to his daughter that fhe fliould 
 not engage her promife, nor do countenance to that 
 requeft, becaufe he had provided for her a hufband 
 fair, rich, wife and noble, far beyond her prefent 
 offer. The event of which was this : She obeyed : 
 and when her Father returned from his Eaftern. 
 triumph to his Weftern charge, he prayed to God 
 that his daughter might die quickly: and God heard 
 his prayers, and Chrifl took her into his bofom, en- 
 tertaining her with antepafts and carefles of holy 
 love, till the day of the marriage-fupper of the Lamb 
 nmll come. But when the Bifliop's Wife obferved
 
 S.y, FEAR OF DEATH. 129 
 
 this event, and underflood of the good man her Huf- 
 band what was done, and why, (he never let him 
 alone till he obtained the fame favour for her ; and 
 fhe alfo at the prayers of S. Hilary went into a more 
 early grave and a bed of joys. 
 
 7. It is a fottirh and an unlearned thing to reckon 
 the time of our life, as it is fliort or long, to be good 
 or evil fortune ; Life in itfelf being neither good nor 
 bad but juil: as we make it, and therefore fo is Death. 
 
 8. But when we confider. Death is not only better 
 than a miferable Life, not only an eafy and innocent 
 thing in itfelf, but alfo that it is a ftate of advantage, 
 we fliall have reafon not to double the iharpneifes 
 of our ficknefs by our Fear of Death. Certain it is. 
 Death hath fome good upon its proper ftock ; praife, 
 and a fair memory, a reverence and ^,. ^ . , ,. 
 
 •^ J ^ Virtutem incolumem odi- 
 
 Religion toward them fo great, that mus, 
 
 . . 1 1 • /I n r •! Sublatam ex oculls quae- 
 
 it IS counted dimoneft to fpeak evil rimus invidi. Horat. 
 of the dead ; then they reft in peace. Nee laudas nifi mortuos 
 
 J . ~ I'll poetas. Mart. 
 
 and are quiet rrom their labours, 
 and are deiigned to immortality. Cleobis, and Biton, 
 Trophonius and Agamedes had an early death fent 
 them as a reward ; to the former for their piety to 
 their Mother, to the latter for building of a Temple. 
 To this all thofe arguments will minifter which re- 
 late the advantages of the ftate of Separation and 
 Refurrediion. 
 
 H. D. - K
 
 130 
 
 REMEDIES AGAINST 
 
 C.3. 
 
 SECT. VIII. 
 
 Remedies againjl Fear of Death, by way of Exercife. 
 
 I. 
 
 E that would willingly be fearlefs of Death 
 mufl learn to defpife the world ; he muft 
 ^^^^ neither love any thing paffionately, nor 
 be proud of any circumftance of his Hfe. O death, 
 how bitter is the remembrance of thee to a man that 
 liveth at reji in his pojfefjions, to a man that hath 
 nothing to vex him, and that hath profperity in all 
 things, yea unto him that is yet able to receive meat I 
 faid the * fon of Sirach. But the parts of this exer- 
 cife help each other. If a man be not incorporated 
 in all his Paffions to the things of this world, he will 
 lefs fear to be divorced from them by a fupervening 
 death ; and yet becaufe he muft part with them all 
 in death, it is but reafonable he fliould not be paf- 
 fionate for fo fugitive and tranfient intereft. But if 
 any man thinks well of himfelf for being a * hand- 
 fome perfon, or if he be ftronger 
 and wifer than his neighbours, he 
 mufl remember that what he boafts 
 of will decline into weaknefs and 
 dishonour ; but that very boafting 
 and complacency will make Death 
 keener and more unwelcome, be- 
 caufe it comes to take him from his 
 confidences and plcafures, making 
 his Beauty equal to tliofe Ladies that have flept fome 
 years in Charnel-houfes, and their Strength not fo 
 
 El Ji Tif oXjSov EX*"' /"°?<}'^i' 
 itafafXivff'iTai aXXouv, 
 
 *EV t' aE9\OI5"<V api3-T£l/a)V ETTE- 
 
 Jei^ev BiaV 
 ©vara fxifji,viir8ui 7r£p«rTEXXa)V 
 
 Kai TEXEUTav aTravroov yay 
 iirieira-ofAivo;. Punt. 
 
 Die, homo, vas cincrum, 
 (juid conf'crt flos facic- 
 nim ? 
 
 Copia quid reriim ; mors 
 ultima mcta dicriim.
 
 S.S, FEAR OF DEATH. 131 
 
 ftubborn as the breath of an infant, and their Wif- 
 dom fuch which can be looked for in the land where 
 all things are forgotten. 
 
 2. He that would not Fear Death miiji firengthen 
 his Jpirits with the proper injirwnents of CJiriJlian for- 
 titude. All men are refolved upon this, that to bear 
 grief honeftly and temperately, and to die wiUingly 
 and nobly, is the duty of a good Amittenda fortitudo eft, 
 and a valiant man : and they that -"^ %^i-"dv>s^;ioior. 
 
 are not fo are vicious, 2.nAfoolSy and Fortem pofce animum 
 7 « 1 , T 1 mortis terrore caren- 
 
 cowards. All men praile the va- tem 
 Kant and honeji ; and that_ which ^^itlZ-iLf;: 
 the very heathen admired in their '"^- ^"'^• 
 
 nobleft examples is efpecially Patience and Contempt 
 of death. Zeno Eleates endured torments rather than 
 difcover his friends, or betray them to the danger of 
 the Tyrant : and Calanus the barbarous and unlearned 
 Indian willingly fuifered himfelf to be burnt alive : 
 and all the women did fo, to do honour to their 
 Hufbands' Funeral, and to reprefent and prove their 
 affedions great to their Lords. The Religion of a 
 Chriftian does more command fortitude than ever 
 did any Inftitution ; for we are commanded to be 
 willing to die for Chrift, to die for the brethren, to 
 die rather than to give offence or fcandal : the effecfl 
 of which is this. That he that is inftrucSed to do the 
 neceffary parts of his duty, is by the fame inflirument 
 fortified againft death : As he that does his duty need 
 not fear Death, fo neither iliall he ; the parts of his 
 duty are parts of his fecurity. It is certainly a great 
 bafenefs and pufillanimity of fpirit that makes Death 
 terrible, and extremely to be avoided. 
 
 3. Chriftian Prudence is a great fecurity againft the
 
 132 REMEDIES AGAINSr C. 3. 
 
 Fear of Death. For if we be afraid of Death, it is 
 but reafonable to ufe all fplritual arts to take off the 
 apprehenfion of the evil : but therefore we ought to 
 remove our fear, becaufe fear gives to Death wings, 
 and fpurs, and darts. Death haftens to a fearful 
 man : if therefore you would make Death harmlefs 
 and flow, to throw off Fear is the way to do it ; and 
 Prayer is the way to do that. If therefore you be 
 afraid of Death, confider you will have lefs need to 
 fear it, by how much the lefs you do fear it : and fo 
 cure your dired: fear by a reflex adl of Prudence and 
 confideration. Fannius had not 
 
 Hoftem cum fiigeret, .. . ._, , _ . 
 
 fe Fannius ipie peremit. died lo loon, II he had not learcd 
 death : and when Cneiiis Carbo 
 begged the refpite of a little time for a bafe employ- 
 ment of the Soldiers of Pompey he got nothing, but 
 that the bafenefs of his fear difhonoured the dignity 
 of his third Confulfliip; and he chofe to die in a 
 place where none but his meanefl: fervants fhould have 
 feen him. I remember a fl:ory of the wrefl:ler Poly- 
 damasy that running into a cave to avoid the fl:orm, 
 the water at lafl: fwelled fo high, that it began to 
 prefs that hollownefs to a ruin : which when his 
 fellows efpied, they chofe to enter into the common 
 fate of all men, and went abroad : but Polydamas 
 thought by his fl:rength to fupport the earth, till its 
 intolerable weight cruflied him into flatnefs and a 
 grave. Many men run for a flielter to a place, and 
 they only find a remedy for their fears by feeling the 
 worfl: of evils : Fear itfelf finds no fand:uary but the 
 worfl: of fuffcrancc : and they that fly from a battle 
 arc cxpofcd to the mercy and fury of the purfuers, 
 who, if they faced about, were as well difpofed to
 
 ^S*. 8. FEAR OF DEJTH. 133 
 
 give laws of life and death as to take them, and at 
 worft can but die nobly : but now even at the very 
 beft they live fliamefully, or die timoroufly. Courage 
 is the greateft fecurity; for it does moft commonly 
 fafeguard the man, but always refcues the condition 
 from an intolerable evil. 
 
 4. If thou wilt be fearlefs of death, endeavour to 
 be in love with the felicities of Saints and Angels, 
 and be once perfuaded to believe that there is no 
 condition of living better than this ; that there are 
 creatures more noble than we ; that above there is a 
 country better than ours ; that the inhabitants know 
 more and know better, and are in places of reft and 
 defire : and firft learn to value it, and then learn to 
 purchafe it, and Death cannot be a formidable thing, 
 which lets us into fo much joy and fo much felicity. 
 And indeed who would not think his condition 
 mended, if he palled from converfing with dull mor- 
 tals, with ignorant and foolilh perfons, with Tyrants 
 and enemies of learning, to converfe with Ho?ner and 
 PiatOf with Socrates and Cicero^ with Plutarch and 
 Fabricius? So the heathens fpeculated, but we con- 
 lider higher. The dead that die in the Lord fhall 
 converfe with S. Paul, and all the College of the 
 Apoflles, and all the Saints and Martyrs, with all 
 the good men whofe memory we preferve in honour, 
 with excellent Kings and Holy Bifhops, and with 
 the great Shepherd and Bifiop of our fouls fefus Chriji, 
 and with God himfelf. For Clirif died for us, that 
 whether we wake or Jleepy we might live together with 
 him. Then we fliall be free from luft and envy, from 
 fear and rage, from covetoufnefs and forrow, from 
 tears and cowardice : and thefe indeed properly are
 
 134 REMEDIES AGAINST C. 3. 
 
 BeatI erimus cum, cor- jhg oj^]y Qy\\^ ^\^^^ ^^g COntrarV tO 
 
 poribus rehctis, et cupi- _ _ •' ^ •' 
 
 ditatum et aemulatiomim felicitV and wifdom. ThcH WC 
 
 erimus expeites : quodque n 11 r n 1 • i i 
 
 nunc facimus, cum laxati ihall kc Itrangc thifigs, and know 
 
 curis l\imus, ut fpeftare r ^- j n ^1 • 
 
 aliqaid velimus et vifere, HCW prOpolltlOnS, and all thingS 
 
 &c. CicTufc. -j^ another manner, and to higher 
 
 purpofes. Cleombrotiis was fo taken with this fpe- 
 culation, that having learned from Plato's Phc^don 
 the Soul's abode, he had not patience to ftay nature's 
 dull leifure, but leapt from a wall to his portion of 
 immortality. And vfhtn Pomponius Atticus refolved 
 to die by famine, to eafe the great pains of his 
 Gout, in the abftinence of two days he found his 
 foot at eafe : but when he began to feel the plea- 
 fures of an approaching death, and the delicacies of 
 that eafe he was to inherit below, he would not 
 withdraw his foot, but went on and finifhed his 
 death : And fo did Cleanthes. And every wife man 
 will defpife the little evils of that ftate which indeed 
 is the daughter of Fear, but the mother of Pejl, and 
 Peace, and Felicity. 
 
 5. If God fhould fay to us, Caft thyfelf into the 
 Sea, (as Chrift did to S. Peter, or as God concerning 
 yonas) I have provided for thee a Dolphin, or a 
 Whale, or a Port, a fafety or a deliverance, fecurity 
 or a reward, were we not incredulous and pufillani- 
 mous perfons if we fliould tremble to put fuch a feli- 
 city into a(5t, and ourfelves into poiTeflion ? The very 
 duty of rcfignation and the love of our own intereft 
 are good antidotes againft Fear. In forty or fifty 
 years we find evils enough, and arguments enough to 
 make us weary of this life : And to a good man 
 there arc very many more reafons to be afraid of Life 
 than Death, this having in it lefs of evil and more of
 
 ^.8. FEAR OF DEATH, 135 
 
 advantage. And it was a rare wifh of that Roman 
 that Death might come only to mo.s, utinam pavidos vi- 
 wife and excellent perfons, and not , f ii'Muceie noiies 
 
 r ' bed virtus te lola daret. 
 
 to fools and cowards; that it might Lucan. 
 
 not be a fandiuary for the timorous, but the reward 
 of the virtuous : and indeed they only can make ad- 
 vantage of it. 
 
 6. Make no excufes to make thy defires of life 
 feem reafonable ; neither cover thy Fear with pre- 
 tences, but fupprefs it rather with arts of feverity 
 and ingenuity. Some are not willing to fubmit to 
 
 God's fentence and arreft of death, Pendent opera in- 
 
 till they have fin!(hed foch a De- Mrri„g=r 
 fign, or made an end of the laft ^^^s.- 
 
 paragraph of their Book, or raifed fuch Portions for 
 their children, or preached fo many Sermons, or 
 built their Houfe, or planted their Orchard, or or- 
 dered their Eftate with fuch advantages. It is well 
 for the modefty of thefe men that the excufe is 
 ready; but if it were not, it is certain they would 
 fearch one out : for an idle man is never ready to die, 
 and is glad of any excufe ; and a bulled man hath 
 always fomething unfinilhed, and he is ready for 
 every thing but death. And I remember that Pe- 
 tronius brings in Eiunolpus compoling Verfes in a 
 defperate florm ; and being called upon to fhift for 
 himfelf when the fliip dafhed upon the rock, crying 
 out to let him alone till he had trimmed and finifhed 
 his Verfe, which was lame in the hinder leg : the 
 man either had too ftrong a defire to end his Verfe, 
 or too great a defire not to end his life. But we 
 mull know God's times are not to be meafured by 
 our circumftances ; and what I value, God regards
 
 136 REMEDIES AGAINST C. 3. 
 
 not : or if it be valuable in the accounts of men, yet 
 God will fupply it with other contingencies of his 
 Providence : And \i Epaphroditus had died when he 
 had his great ficknefs S. Paul fpeaks of, God would 
 have fecured the work of the Gofpel without him ; 
 and he could have fpared Epaphroditus as well as S. 
 Stephe?2, and S.Peter as well as S. 'James. Say no 
 more, but, when God calls, lay afide thy papers, and 
 iirft drefs thy Soul, and then drefs thy hearfe. 
 
 Blindnefs is odious, and Widowhood is fad, and 
 Deflitution is without comfort, and Perfecution is 
 full of trouble, and Famine is intolerable, and Tears 
 are the fad eafe of a fadder heart, but thefe are evils 
 of our Life, not of our Death. For the dead that die 
 in the Lord are fo far from wanting the commodities 
 of this life, that they do not want life itfelf. 
 
 After all this, I do not fay it is a fin to be afraid 
 of Death : we find the boldefi: fpirit that difcourfes 
 of it with confidence, and dares undertake a danger 
 as big as Death, yet doth ilirink at the horror of it, 
 when it comes drefi^ed in its proper circumfiances. 
 And Brutus J who was as bold a Roman to undertake 
 a noble a(5tion as any was fince they firft reckoned 
 by confuls, yet when Furius came to cut his throat 
 after his defeat by Anthony, he ran from it like a girl, 
 and being admoniflied to die conftantly, he /wore by 
 his life, that he would fliortly endure Death. But 
 what do I fpeak of fuch imperfed: perfons ? Our 
 blcfil'd Lord was pleafed to legitimate Fear to us by 
 his Agony and Prayers in the garden. It is not a 
 fin to be afraid, but it is a great felicity to be with- 
 out Fear; which felicity our dcareft Saviour refufcd 
 to have, bccaufe it was agreeable to his purpofes to
 
 S.S. FEAR OF DEATH. 137 
 
 fuffer anything that was contrary to felicity, every 
 thing but Sin. But when men will 'axx' oiie STravrof <(,..>- 
 4y a// means avoid death, they are "^^ "" ^^"'''''■ 
 like thofe who at any hand refolve to be rich: The 
 cafe may happen in which they will blafpheme, and 
 diflionour providence, or do a bafe ad:ion, or ciirfe 
 God and die: but in all cafes they die miferable and 
 enfnared, and in no cafe do they die the lefs for it. 
 Nature hath left the key of the Churchyard, and 
 cuftom hath brought Cemeteries and Charnel-houfes 
 into Cities and Churches, places moft frequented, 
 that we might not carry ourfelves flrangely in fo 
 certain, fo expected, fo ordinary, Quam peiiunt laaymae, 
 
 fo unavoidable an accident. All Sortem-.' Dura neo-ant 
 
 cedere moUibus. 
 
 reludiancy or unwillingnefs to obey 
 
 the Divine decree is but a fnare to siccasn videat genas, 
 
 Duias cedet hebes lors 
 
 ourfelves, and a load to our fpirits, patientiae. 
 and is either an entire caufe, or a great aggravation, 
 of the calamity. Who did not fcorn to look upon 
 Xerxes when he caufed 300 ftripes to be given to 
 the Sea, and fent a chartel of defiance againft the 
 mountain Athos? Who did not fcorn the proud va- 
 nity of Cyrus, when he took fo goodly a revenge 
 upon the river Gyndes for his hard paifage over it ? 
 or did not deride or pity the Thracians, for (liooting 
 arrows againil: heaven when it n^^,,., »? z.v.>»...V3v 
 thunders? To be angry with God, -tp^^ovraf. iiiad.o. 
 
 to quarrel with the Divine providence, by repining 
 againft an unalterable, a natural, an eafy fentence, 
 is an argument of a huge folly, and the parent of a 
 great trouble; a man is bafe and Et cum nihil imminuat 
 foolifli to no purpofe, he throws ^:^{Zl?'t:2'' 
 away a vice to his own mifery, Non levat miferos dolor.
 
 138 REMEDIES AGAINST C. 3. 
 
 and to no advantages of eafe and pleafure. Fear 
 keeps men in bondage all their life, faith S. Paul, and 
 Patience makes him his own man, and lord of his 
 own intereft and perfon. Therefore pojfefs yoiirf elves 
 in patience, with Reafon and ReUgion, and you fhall 
 die with eafe. 
 
 If all the parts of this difcourfe be true, if they be 
 
 virtutem verba pu- better than dreams, and unlefs vir- 
 
 Lucu'm ligna. Hor. tue be nothing but words, as a grove 
 is a heap of trees ; if they be not the Phantafms of 
 hypochondriacal perfons, and defigns upon the inte- 
 reft of men and their perfuafions to evil purpofes ; 
 then there is no reafon but that we fhould really de- 
 fire death, and account it among the good things of 
 God, and the four and laborious felicities of man. 
 S. Paul underftood it well, when he defired to be 
 dijfolved : he well enough knew his own advantages, 
 and purfued them accordingly. But it is certain that 
 he that is afraid of Death, I mean, with a violent 
 and tranfporting Fear, with a Fear apt to difcom- 
 pofe his duty or his patience, that man either loves 
 this world too much, or dares not truft God for the 
 next. 
 
 SECT. IX. 
 
 General Rules and Exercifes whereby our Sicknefs 
 may become fafe andfauBified. 
 
 ^^^^^\AKF^ care that the Caufe of thy Sicknefs be 
 S ' - fuch as may not four it in the principal and 
 'iii3ifiC!i^ original caifcs of it. It is a fad calamity 
 to pafs into the houfe of mourning through the gates
 
 S.g, FE^R OF DEATH, 139 
 
 of Intemperance, by a drunken meeting : of the for- 
 feits of a loathed and hixurious Table ; for then a 
 man fuffers the pain of his own folly, and he is like 
 a fool fmarting under the whip which his own vi- 
 cioufnefs twifted for his back ; then a man pays the 
 price of his fm, and hath a pure and an unmingled 
 forrow in his fuffering ; and it cannot be alleviated 
 by any circumftances* for the whole affair is a mere 
 procefs of death and forrow. Sin is in the head, 
 ficknefs is in the body, and death and an eternity of 
 pains in the tail ; and nothing can make this con- 
 dition tolerable, unlefs the miracles of the Divine 
 mercy will be pleafed to exchange the external an- 
 ger for the temporal. True it is, sed ;iii foiatium eft pro 
 
 , . .. ~ -^ . ^ r^ r c lionelto dura tolerare, et 
 
 that m all lUrtermgS the Caule 01 ad caufam a patientia re- 
 it makes it noble or io;noble, ho- ^''^'!* 
 
 ° . I Pet. 2. 19. Heb. ii. 
 
 nour or fhame, tolerable or into- zs. Matt. 5. n. 
 lerable. For when patience is allaulted by a ruder 
 violence, by a blow from heaven or earth, from a 
 gracious God or an unjuft man, patience looks forth 
 to the doors which way flie may efcape. And if 
 Innocence or a caufe of Religion keep the iirffc 
 entrance, then, whether ihe efcapes at the gates of 
 Life or Death, there is a good to be received, greater 
 than the evils of a ficknefs : but if fin thruft in that 
 ficknefs, and that hell ftands at the door, then pa- 
 tience turns into fury, and feeing it impoflible to go 
 forth with fafety, rolls up and down with a circular 
 and infinite revolution, makes its ^ . , . 
 
 Magis his quae patitur 
 motion not from, but upon its vexat caufa patiendi. 
 
 own centre ; it doubles the pain 
 
 and increafes the forrow, till by its weight it breaks 
 
 the fpirit, and burfts into the agonies of infinite and
 
 I40 GENERAL RULES TO MAKE C. 3. 
 
 eternal ages. If we had feen S. Poly carp Burning to 
 death, or S. Laurence Roafted upon his Gridiron, or 
 S. Igyiatius expofed to Lions, or S. Sebajiian pierced 
 with Arrows, or S. Attains carried about the Thea- 
 tre with fcorn unto his death for the caufe oi ye/us, 
 for Rehgion, for God and a holy Confcience ; we 
 ihould have been in love with Flames, and have 
 thought the Gridiron fairer than ihtfpondce, the ribs 
 of a marital bed y and we fhould have chofen to con- 
 verfe with thofe Beafts, rather than thofe men that 
 brought thofe beafts forth, and eftimated the Arrows 
 to be the rays of light brighter than the Moon, and 
 that Difgrace and miftaken Pageantry were a folem- 
 nity richer and more magnificent than Mordecai's 
 proceffion upon the King's horfe, and in the robes of 
 majefty : for fo did thefe Holy men account them ; 
 they kiifed their flakes, and hugged their deaths, and 
 ran violently to torments, and counted whippings 
 and fecular difgraces to be the enamel of their per- 
 fons, and the ointment of their heads, and the em- 
 balming their names, and fecuring them for im- 
 mortality. But to fee Sejaniis torn in pieces by the 
 people, or Nero crying or creeping timoroufly to 
 his death, when he was condemned to die ?7iore ma- 
 jorum; to fee "Judas pale and trembling, full of an- 
 guifh, forrow and defpair ; to obferve the groanings 
 and intolerable agonies of Herod and Antiochusy will 
 tell and demonftrate the caufes of patience and im- 
 patience to proceed from the caufes of the fuffering : 
 and it is Sin only that makes the cup bitter and 
 deadly. When men by vomiting meafure up the 
 drink tlicy took in, and fick and fad do again taftc
 
 ^•9. SICKNESS SAFE AND HOLT. 141 
 their meat turned into choler by ^^j quicquid biberint, 
 
 "^ vomitu remetientur, trif- 
 
 mtemperance, the fins and its pun- tes, et biiem fuam reguf- 
 idiment are mingled fo, that fhame 
 covers the face, and forrow puts a veil of darknefs 
 upon the heart : and we fcarce pity a vile perfon 
 that is haled to execution for Murder or for Trea- 
 fon, but we fay he deferves it, and that every man is 
 concerned in it that he fhould die. If lufi: brought 
 the ficknefs or the fhame, if we truly fuffer the re- 
 wards of our evil deeds, we muft thank ourfelves ; 
 that is, we are fallen into an evil condition, and are 
 the facrifice of the Divine juflice. But if we live 
 holy lives, and if we enter well in, we are fure to 
 pafs on fafe, and to go forth with advantage, if we 
 lift ourfelves. 
 
 2. To this relates, that we Jliould not coiintefeit 
 Sicknefs: for he that is to be careful of his pafTage 
 into a ficknefs will think himfelf concerned that he 
 fall not into it through a trap door : for fo it hath 
 fometimes happened, that fuch counterfeiting to 
 light and evil purpofes hath ended in a real fuffer- 
 ance. Appian tells of a Roman Gentleman, who to 
 efcape the profcription of the Triumvirate fled, and 
 to fecure his privacy counterfeited himfelf blind on 
 one eye, and wore a plafler upon it, till beginning 
 to be free from the malice of the three prevailing 
 Princes, he opened his hood, but could not open 
 his eye, but for ever lofi: the ufe of it, and with his 
 eye paid for his liberty and hypocrify. And Ccelius 
 counterfeited the Gout, and all its Quantum cura poteit et 
 
 ^ J . . J ^ ars doloris ; 
 
 circumltances and pams, its drel- Defit fingere c^iius poda- 
 fings and arts of remedy, and com- ^'XV/. /. 7. ep. 38.
 
 142 GENERAL RULES TO MAKE C.^- 
 
 plaint, till at lall: the Gout really entered and fpoiled 
 the pageantry. His arts of diffimulation were fo 
 witty, that they put life and motion into the very 
 image of the difeafe ; he made the very picture to 
 figh and groan. 
 
 It is eafy to tell upon the intereft of what virtue 
 fuch counterfeiting is to be reproved. But it will be 
 harder to fnatch the politics of the world from fol- 
 lowing that which they call a canonized and authen- 
 tic Precedent: and David's counterfeiting himfelf 
 mad before the King of Gath, to fave his life and li- 
 berty, will be fufficient to entice men to ferve an end 
 upon the ftock and charges of fo fmall an irregu- 
 larity, not in the matter of manners, but in the rules 
 and decencies of natural or civil deportment, I can- 
 not certainly tell what degrees of excufe David's 
 adlion might put on. This only; befides his pre- 
 fent neceffity, the Laws whofe coercive or dired: 
 power David lived under had lefs of feverity, and 
 more of liberty, and towards enemies had fo little of 
 reftraint and fo great a power, that what amongll; 
 them was a diredt fin, if ufed to their brethren the 
 fons oi Jacob, was lawful and permitted to be ad:ed 
 againfl enemies. To which alfo I add this general 
 caution, that the actions of holy perfons in Scripture 
 are not always good precedents to us Chriftians, who 
 are to walk by a rule and a greater ftricftnefs, with 
 more fimplicity and heartinefs of purfuit. And 
 amongft them fandity and holy living did in very 
 many of its inftances increafc in new particulars of 
 duty; and the Prophets reproved many things which 
 the Law forbad not ; and taught many duties which 
 Mofcs prcfcril-)cd not ; and as the time of Chrift's
 
 S.g. SICKNESS SAFE AND HOLT. 143 
 
 approach came, fo the Sermons and Revelations too 
 were more evangelical, and like the patterns which 
 were fully to be exhibited by the Son of God. 
 Amongft which it is certain that Chrijlian Jimplicity 
 and godly fmcerity is to be accounted:* and counter- 
 feiting of ficknefs is a huge enemy to this ; *it is an 
 upbraiding the Divine Providence, *a jefting with 
 fire, *a playing with a thunderbolt, *a making the 
 decrees of God to ferve the vicious or fecular ends 
 of men ; *it is a tempting of a judgment, *a falfe 
 accufation of God, *a forejftalling and antedating his 
 anger; *it is a cofening of men by making God a 
 party in the fraud : and therefore if the cofenage 
 returns upon the man's own head, he enters like a 
 fox into his ficknefs, and perceives himfelf catched 
 in a trap, or earthed in the intolerable dangers of 
 the grave. 
 
 3. Although we mufi; be infinitely careful to pre- 
 vent it, that fin does not thrull: us into a ficknefs ; 
 yet when we are in the houfe of forrow, we fiiould do 
 well to take Phyfic againfi: fin, and fuppofe that it is 
 the caufe of the evil ; if not by way of natural cauf- 
 ality and proper effe(5t, yet by a moral influence, and 
 by a jufi: demerit. We can eafily fee when a man 
 hath got a furfeit ; Intemperance is as plain as the 
 handwriting upon the wall, and eafier to be read : 
 but Covetoufnefs may caufe a Fever as well as Drun- 
 kennefs, and Pride can produce a Falling-ficknefs as 
 well as long wafhings and dilutions of the Brain, and 
 intemperate Lufi; : and we find it recorded in Scripture 
 that the contemptuous and unprepared manner of 
 receiving the Holy Sacraments caufed ficknefs and 
 death; and Sacrilege and Vonjo- breach in Ananias
 
 144 GENERAL RULES TO MAKE C.3. 
 
 and Sapphira made them to defcend quick into their 
 graves. Therefore when ficknefs is upon us, let us 
 caft about, and, if we can, let us find out the caufe 
 of God's difpleafure, that it being removed, we may 
 return into the health and fecurities of God's loving 
 kindnefs. Thus, in the three years' famine David 
 enquired of the Lord what was the matter : and God 
 anfwered, It is for Saul and his bloody hoiife : and then 
 David expiated the guilt, and the people were full 
 again of food and bleffing. And when Ifrael was 
 fmitten by the Afnorites, 'JoJJma caft about, and found 
 out the Accurfed thing, and caft it out; and the peo- 
 ple after that fought profperoufly. And what God 
 in that cafe faid to 'Jojliiia he will alfo verify to us ; 
 / will not be with you any 77iore, unlefs 
 you dejlroy the accurfed thing from amojig 
 you. But in purfuance of this we are to obferve, that 
 although in cafe of loud and clamorous fins, the dif- 
 covery is eafy,and the remedy not difficult; yet becaufe 
 Chriftianity is a nice thing, and Religion is as pure 
 as the Sun, and the Soul of man is apt to be troubled 
 from more principles than the intricate and curioufly- 
 compofed body in its innumerable parts, it will often 
 happen that if we go to enquire into the particular, 
 we (hall never find it out ; and we may fufped: Drun- 
 kennefs, when it may be alfo a morofe deled:ation 
 in Unclean thoughts, or Covetoufnefs, or Oppreffion, 
 or a crafty Invafion of my neighbour's rights, or my 
 want of Charity, or my Judging unjuftly in my own 
 caufe, or my Cenfuring my neighbours, or a fecret 
 Pride, or a bafe Hypocrify, or the Purfuance of lit- 
 tle ends with violence and Paffion, 
 (un'c«KaKi tliat may have procured the prc- 
 
 Krrcr^/xi . .nj, ,. f^u t mcficugcr of death. There-
 
 ^.9- SICKNESS SAFE AND HOLT. 145 
 
 fore afk no more after any one, but heartily endea- 
 vour to reform all : Jin no morCy left a worfe thing 
 happen: for a fingle fearch or accufation may be the 
 deiign of an imperfed: Repentance; but no man does 
 heartily return to God but he that decrees againffc 
 every irregularity; and then only we can be reftored 
 to health or life, when we have taken away the 
 caufes of licknefs and a curfed death. 
 
 4. He that means to have his Sicknefs turn into 
 fafety and life, into health and virtue, muft fnake 
 Religion tlie employment of his ficknefs , and Prayer the 
 employment of his Religion. For there are certain co??!- 
 pendiums or abbreviatures and iliortenings of Reli- 
 gion, fitted to feveral ftates. They that firfl gave up 
 their names to Chrift, and that turned from Pagan- 
 ifm to Chriftianity, had an abbreviature fitted for 
 them; they were to renounce their falfe worfliippings, 
 and give up their belief, and vow their obedience 
 unto Chrift ; and in the very profeiTion of this they 
 were forgiven in Baptifm. For God haflens to fnatch 
 them from the power of the Devil, and therefore 
 fhortens the paffage, and fecures the eflate. In the 
 cafe of Poverty, God hath reduced this duty of man 
 to an abbreviature of thofe few graces which they 
 can exercife ; fuch as are Patience, Contentednefs, 
 Truth, and Diligence ; and the reft he accepts in 
 good will, and the charities of the Soul, in Prayers, 
 and the actions of a cheap Religion. And to moft 
 men Charity is alfo an abbreviature. And as the love 
 of God fliortens the way to the purchafe of all vir- 
 tues ; fo the expreflion of this to the poor goes a huge 
 way in the requifites and towards the confummation 
 of an excellent ReHgion. And Martyrdom is ano- 
 
 H. D. L
 
 146 GENERAL RULES TO MAKE Ci- 
 ther abbreviature : and fo is every a6l of an excellent 
 and heroical Virtue. But when we are fallen into 
 the ftate of ficknefs, and that our tinderftanding is 
 weak and troubled, our bodies fick and ufelefs, our 
 Paffions turned into Fear, and the whole ftate into 
 fufFering, God in compliance with man's infirmity- 
 hath alfo turned our Religion into fuch a duty which 
 a lick man can do moft paffionately, and a fad man 
 and a timorous can perform effectually, and a dying 
 man can do to many purpofes of pardon and mercy; 
 and that is. Prayer. For although a fick man is 
 bound to do many adts of virtue of feveral kinds, yet 
 the mofi: of them are to be done i?i the way of Prayer. 
 Prayer is not only the Religion that is proper to a 
 fick man's condition, but it is the manner of doing 
 other graces which is then left, and in his power. 
 For thus the fick man is to do his repentance and 
 his mortifications, his temperance and his chaftity, 
 by a fid:ion of imagination bringing the offers of the 
 virtue to the fpirit, and making an adtion of election : 
 and fo our Prayers are a diredl a6t of Chaftity, when 
 they are made in the matter of that Grace ; juft as 
 repentance for our Cruelty is an ad: of the grace of 
 Mercy; and repentance for Uncleannefs is an adl of 
 Chajlity, is a means of its purchafe, an acft in order 
 to the habit. And though fuch ad:s of Virtue which 
 are only in the way of Prayer are ineffed:ive to the 
 entire purchafe, and of themfelves cannot change the 
 vice into virtue ; yet they are good renewings of the 
 grace, and proper exercife of a habit already gotten. 
 Tlic purpofe of this difcourfe is, to reprefent the 
 excellency of Prayer, and its proper advantages which 
 it hath in the time of ficknefs. For befides that it
 
 S.g. SICKNESS SAFE AND HOLT. 147 
 
 moves God to pity, piercing the clouds, and making 
 the heavens like a pricked eye to weep over us, and 
 refrefh us w^ith fhowers of pity ; it alfo doth the work 
 of the Soul, and expreffes the virtue of his whole life 
 i?i effigiey in pid:ures and lively reprefentments, fo pre- 
 paring it for a never- ceafing crown, by renewing 
 the adlions in the continuation of a never-ceafing, a 
 never-hindered affed:ion. Prayer fpeaks to God, when 
 the tongue is ftifFened with the approachings of 
 death : Prayer can dwell in the heart, and be fjgni- 
 fied by the hand or eye, by a thought or a groan : 
 Prayer of all the acflions of Religion is the laft alive, 
 and it ferves God without circumftances, and exer- 
 cifes material graces by abftraclion from matter, and 
 feparation, and makes them to be fpiritual ; and 
 therefore befl drefles our bodies for funeral ov reco- 
 very, for the mercies of rejlitution or the ?nerctes of the 
 grave. 
 
 5. In every ficknefs, whether it will or will not 
 be fo in nature and in the event, yet in thy fpirit and 
 preparations refolve upon it, and treat thyfelf accord- 
 ingly as if it were a Jicknefs unto death. For many 
 men fupport their unequal courages by flattery and 
 falfe hopes, and becaufe ficker men have recovered, 
 believe that they fhall do fo ; but therefore they neg- 
 led: to adorn their Souls, or fet their houfe in order: 
 befides the temporal inconveniences that often hap- 
 pen by fuch perfuafions, and putting off the evil day, 
 fuch as are, dying intejiate, leaving eflates entangled, 
 2inA fome Relatives unprovided for : they fuffer infi- 
 nitely in the intereft and affairs of their Soul, they 
 die careleflly and furprifed ; their burthens on, and 
 their fcruples unremoved, and their cafes of con-
 
 148 GENERAL RULES TO MAKE C.3. 
 
 fcience not determined, and, like a fheep, without 
 any care taken concerning their precious Souls. Some 
 men will never believe that a villain will betray 
 them, though they receive often advices from fuf- 
 picious perfons and likely accidents, till they are en- 
 tered into the fnare ; and then they believe it when 
 they feel it, and when they cannot return : but fo 
 the treafon entered, and the man was betrayed by 
 his own folly, placing the fnare in the regions and 
 advantages of opportunity. This evil looks like 
 bold?iefs and a confident fpirit, but it is the greatefh 
 timoroufnefs and cowardice in the world. They are 
 fo fearful to die, that they dare not look upon it as 
 poilible ; and think that the making of a Will is a 
 mortal lign, and fending for a Spiritual man an irre- 
 coverable difeafe ; and they are fo afraid left they 
 fhould think and believe now they iniifi die^ that they 
 will not take care that it may not be evil in cafe they 
 JJiould. So did the Eaftern Haves drink wine, and 
 wrapt their heads in a veil, that they might die with- 
 out fenfe or forrow, and wink hard that they might 
 fleep the eafier. In purfuance of this rule let a man 
 coniider, that whatfoever muft be done in ficknefs 
 ought to be done in health ; only let him obferve 
 that his ficknefs as a good monitor chaftifes his neg- 
 lect of duty, and forces him to live as he always 
 fliould ; and then all thefe folemnities and drejfings for 
 death are nothing elfc but the part oi a religious lifcy 
 which he ought to have exercifed all his days ; and 
 if thofe circumflances can affright him, let him pleafe 
 his fancy by this truth that then he does but begin 
 to live. But it will be a huge folly if he fliall think 
 that confcillon of his fins will kill him, or receiving
 
 *S'.9. SICKNESS SAFE AND HOLT. 149 
 
 the holy Sacrament will haften his agony, or the 
 Prieft {hall undo all the hopeful language and pro- 
 mifes of his Phyfician. AJfure thy f elf, thou canji not 
 die the fooner ; but by fuch addrejfes thou mayejl die 
 much the better. 
 
 6. Let the Jick per/on be infinitely careful that he 
 do not fall into a fiate of death upon a new account : 
 that is, at no hand commit a deliberate fin, or retain 
 any affed:ion to the old ; for in both cafes he falls 
 into the evils of a furprife, and the horror of a fud- 
 den death ; for a fudden death is but a fudden joy, 
 if it takes a man in the ftate and exercifes of virtue : 
 and it is only then an evil when it finds a man un- 
 ready. They were fad departures when Tigillinus, 
 Cornelius Gallus the Pretor, Lewis the fon of Gon- 
 zaga Duke of Mantua , Ladifiaus King of Naples: 
 Speufippusy Giachetius of Ge?teva, and one of the Popes, 
 died in the forbidden embraces of abufed women ; or 
 if Job had curfed God and fo died ; or when a man 
 fits down in defpair, and in the accufation and ca- 
 lumny of the Divine m.ercy: they make their night 
 fad, and flormy, and eternal. When Herod began 
 to fink with the fhameful torment of his bowels, 
 and felt the grave open under him, he imprifoned 
 the nobles of his Kingdom, and commanded his Sif- 
 ter that they fhould be a facrifice to his departing 
 ghoft. This was an egrefs fit only for fuch perfons 
 who meant to dwell with Devils to eternal ages : and 
 that man is hugely in love with fin, who cannot for- 
 bear in the Week of the Aflizes, and when himfelf 
 ftood at the bar of fcrutiny, and prepared for his final, 
 never-to-be-reverfed fentence. He dies fuddenly to 
 the worfe fenfe and event of fudden death, who fo
 
 I50 GENERAL RULES, &c. C. 3. 
 
 manages his ficknefs, that even that ftate fhall not be 
 innocent, but that he is furprifed in the guilt of a 
 new account. It is a fign of a reprobate fpirit, and 
 an habitual, prevailing, ruling fin, vv^hich exacfls obe- 
 dience when the judgment looks him in the face. 
 * whofo him bethoft At Icaft go to God with the inno- 
 invvai^iy and oft ^ f • deportment of thy 
 
 How hard it were to nit r J 
 
 From bed unto the pitt perfon in the laft fcene of thy life. 
 
 From pitt unto peyne ■» 1 i i • 
 
 That nere fiiaii ceafe that whcn thy Soul brcaks into 
 
 He^wold^not doe one the ftatc of fcparatiou, it may carry 
 
 Aiuhe world to wmn. the reliflics of Rdigion and fo- 
 
 infcript. marmori in bricty to the placcs of its abode 
 
 Ecclef. paroc/i. de i fentence * 
 
 Te-verjhammagro ^"" leniCIlLC. 
 
 Cantiano. j^ When thcfc things are taken 
 
 care for, let the iick man fo order his affairs that he 
 have but very little converfation with the world, but 
 wholly (as he can) attend to Religion, and antedate 
 his converfation in Heaven, always having intercourfe 
 with God, and ftill converling with the Holy Jefus, 
 kifTing his wounds, admiring his goodnefs, begging 
 his mercy, feeding on him with Faith, and drinking 
 his blood : to which purpofe it were very fit (if all 
 circumftances be anfwerable) that the narrative of 
 the Pafhon of Chrift be read or difcourfed to him at 
 length, or in brief according to the ftyle of the four 
 Gofpels. But in all things let his care 2^x16. fociety be 
 as little fecular as is poflible.
 
 CHAPTER IV. 
 
 Of the PraBice of the Graces proper to the State of 
 Sicknefs, which a Sick Man may praSiife alone. 
 
 SECT. I. 
 
 Of the PraSiice of Patience. 
 
 OW we fuppofe the man entering upon 
 his Scene offorrows 2iX\di paj/ive Graces. 
 It may be he went yefterday to a Wed- 
 ding, merry and brifk, and there he felt 
 his fentence, that he mufh return home and die, (for 
 men very commonly enter into the {xvslXq fmging, and 
 confider not whither their fate leads them) : nor feared 
 that then the Angel was to ftrike his flroke, till his 
 knees kiffed the earth and his head trembled with 
 the weight of the rod which God put into the hand 
 of an exterminating Angel. But whatfoever the in- 
 grefs was, when the man feels his blood boil, or his 
 bones weary, or his flefh difeafed with a load of a 
 difperfed and difordered humour, or his head to ache, 
 or his faculties difcompofed, then he muft confider 
 that all thofe difcourfes he hath heard concerning 
 patience and refignation, and conformity to Chrift's 
 fuiferings, and the melancholic lectures of the Crofs, 
 muft all of them now be reduced to practice, and 
 pafs from an ineffective contemplation to fuch an ex-
 
 152 THE PRACTICE OF C.4. 
 
 ercife as will really try whether we were true dlfci- 
 ples of the Crofs, or only believed the doctrines of 
 Religion when we were at eafe, and that they never 
 palTed through the ear to the heart, and dwelt not 
 in our fpirits. But every man fhould conlider God 
 does nothing in vain, that he would not to no pur- 
 pofe fend us Preachers, and give us rules, and fur- 
 nifli us with difcourfe, and lend us books, and pro- 
 vide Sermons, and make examples, and promife his 
 Spirit, and defcribe the bleflednefs of holy fufferings, 
 and prepare us with daily alarms, if he did not really 
 purpofe to order our affairs fo that we fhould need 
 all this, and ufe it all. There were no fuch thing as 
 the grace of Patience, if we were not to feel a fick- 
 nefs, or enter into a ftate of fufferings : whither when 
 we are entered, we are to pradife by the following 
 Rules. 
 
 The PraBlce and A5is of Patience, by way of Rule. 
 
 I. At the firft addrefs and prefence of Sicknefs 
 ftand fill and arrefl thy fpirity that it may without 
 amazement or affright confider that this was that 
 thou lookedft for, and wert always certain fhould hap- 
 pen, and that now thou art to enter into the acftions 
 of a new Religion, the agony of a ftrange conftitu- 
 tion ; but at no hand fuffcr tliy fpirits to be difperfed 
 with fear, or wildnefs of thought, but ftay their 
 loofenefs and difperfion by a ferious confideration of 
 the prefent and future employment. For fo doth the 
 Jjibyan Lion, fpying the fierce huntfman, firft beats 
 himfclf with the Arokes of his tail, and curls up his 
 fpirits, making them ftrong with union and recol- 
 Icdtion, till being flruck with a Mauritanian fpear,
 
 S. I. PATIENCE IN SICKNESS. 153 
 
 he ruflies forth into his defence and noblefi: conten- 
 tion ; and either fcapes into the fecrets of his own 
 dwelhng, or elfe dies the braveft of the Foreft. 
 Every man when fliot with an arrow from God's 
 quiver, muft then draw in all the auxiliaries of Rea- 
 fon, and know that then is the time to try his ftrength, 
 and to reduce the words of his Religion into adion, 
 and coniider that if he behaves himfelf weakly and 
 timorouily, he fuffers never the lefs of licknefs ; but if 
 he returns to health, he carries along with him the 
 mark of a coward and a fool ; and if he defcends into 
 his grave, he enters into the ftate of the Fatthlefs and 
 unbelievers. Let him fet his heart firm upon this re- 
 folution, / mujl bear it inevitably , and I "will by God's 
 grace do it nobly. 
 
 2. Bear in thy ficknefs all along the fame thoughts, 
 propojitions and difcourfes concerning thy Ferfon, thy 
 Life ajid Death, thy Soul and Religion, which thou 
 hadft in the bef days of thy health, and when thou didfl 
 difcourfe wifely concerning things fpiritual. For it is 
 to be fuppofed (and if it be not yet done, let this rule 
 remind thee of it, and dired: thee) that thou haft 
 caft about in thy health and confidered concerning 
 thy change and the evil day, that thou muft be fick 
 and die, that thou muft need a comforter, and that 
 it was certain thou wouldft fall into a ftate in which 
 all the chords of thy anchor ft^ould be ftretched, and 
 the very rock and foundation of Faith fliould be at- 
 tempted ; and whatfoever fancies may difturb you, 
 or whatfoever weakneffes may invade you, yet con- 
 iider, when you w^ere better able to judge and govern 
 the accidents of your life, you concluded it neceftary 
 to truft in God, and poffefs your Souls with patience.
 
 154 "THE PRACTICE OF C.4. 
 
 Think of things as they think that ftand by you, and 
 as you did when you flood by others ; That it is a 
 blefTed thing to be patient ; That a quietnefs of fpirit 
 hath a certain reward ; That flill there is infinite 
 truth and reality in the promifes of the Gofpel ; That 
 flill thou art in the care of God, in the condition of 
 a Son, and working out thy falvation with Labour and 
 pain, with fear and tre?nbUng ; That now the Sun is 
 under a cloud, but it flill fends forth the fame in- 
 fluence : and be fure to make no new principles 
 upon the flock of a quick and an impatient fenfe, or 
 too bufy an apprehenlion : keep your old principles 
 and upon their flock difcourfe and pracftife on towards 
 your conclufion. 
 
 3. Refolve to bear your ficknefs like a child, that is, 
 without confidering the evils and the pains, the for- 
 rows and the danger ; but go flraight forward, and 
 let thy thoughts cafl about for nothing, but how to 
 make advantages of it by the inftrument of Religion. 
 He that from a high tower looks down upon the 
 precipice, and meafures the fpace through which he 
 muft defcend, and confiders what a huge fall he fliall 
 have, fliall feel more by the horror of it than by the 
 lafl dafli on the pavement : and he that tells his 
 groans and numbers his fighs, and reckons one for 
 every gripe of his belly or throb of his diflempered 
 pulfe, will make an artificial ficknefs greater than the 
 natural. And if thou beefl afhamed that a child 
 fliould bear an evil better than thou, then take his 
 inftrument, and allay thy fpirit with it; refled: not 
 upon thy evil, but contrive as much as you can for 
 duty, and in all the reft ijiconfideration will eafe your 
 pain.
 
 S. I. PATIENCE IN SICKNESS. 155 
 
 4. If thou feareft thou (halt need, obferve and 
 draw together all fuch things as are apt to charm 
 thy fpirit, and eafe thy fancy in the fufferance. It 
 is the counfel oi Socrates : It is . . , ,. 
 
 (faid he) a great danger, and you xp^n rk -roiaZra Ha-mf iTr^hiv 
 viujl by difcourfe and arts of re af on- "''^^' 
 ing enchant it into Jliimber and Jhne reji. It may be 
 thou wert moved much to fee a perfon of Honour 
 to die untimely; or thou didfl: love the Religion of 
 that death-bed, and it was drelTed up in circumftances 
 fitted to thy needs, and hit thee on that part where 
 thou wert moft fenfible ; or fome little faying in a 
 Sermon or palTage of a book was chofen and fingled 
 out by a peculiar apprehenfion, and made confent 
 lodge awhile in thy fpirit, even then when thou didft 
 place death in thy meditation, and, didfl: view it in 
 all its drefs of fancy : Whatfoever that was which at 
 any time did pleafe thee in thy moft pafiionate and 
 fantaflic part, let not that go, but bring it home at that 
 time efpecially; becaufe when thou art in thy weak- 
 nefs, fuch little things will eafier move thee than a 
 more fevere difcourfe and a better reafon. For a 
 fick man is like a fcrupulous ; his cafe is gone be- 
 yond the cure of arguments, and it is a trouble that 
 can only be helped by chance, or a lucky faying ; 
 and Ludovico Corbinelli was moved at the death of 
 Henry the Second more than if he had read the faddef!: 
 Elegy of all the unfortunate Princes in Chriftendom, 
 or all the fad fayings of Scripture, or the threnes of 
 the funeral Prophets. I deny not but this courfe is 
 mofl proper to weak perfons ; but it is a ftate of 
 weaknefs for which we are now providing remedies 
 and inftrudion, a ftrong man will not need it : but
 
 156 THE PRACTICE OF C. 4. 
 
 when our ficknefs hath rendered us weak in all fenfes, 
 it is not good to refufe a remedy becaufe it fuppofes 
 us to be fick. But then, if to the Catalogue of weak 
 perfons we add all thofe who are ruled by fancy, we 
 fhall find that ?}iany perfons in their health, and more 
 in their ficknefs, are under the dominion of fancy, and 
 apt to be helped by thofe little things which them- 
 felves have found fitted to their apprehenfion, and 
 which no other man can minifter to their needs, un- 
 lefs by chance, or in a heap of other things. But 
 therefore every man fliould remember by what in- 
 fi:ruments he was at any time much moved, and try 
 them upon his fpirit in the day of his calamity. 
 
 5 . T)o not choofe the kind of thy Sicknefs, or the man- 
 ner of thy Death ; but let it be what God pleafe, fo 
 it be no greater than thy fpirit or thy patience : and 
 for that you are to rely upon the promife of God, and 
 to fecure thyfelf by prayer and indufiry; but in all 
 things elfe let God be thy choofer, and let it be thy 
 work to fubmit indifi'erently, and attend thy duty. 
 It is lawful to beg of God that thy ficknefs may not 
 be fliarp or noifome, infecftious or unufual, becaufe 
 thefe are circum fiances of evil which are alfo proper 
 inftruments of temptation : and though it may well 
 concern the prudence of thy Religion to fear thyfelf, 
 and keep thee from violent temptations, who haft fo 
 often fallen in little ones ; yet even in thefe things 
 be fure to^ keep fome degrees of indifierency ; that 
 is, if God will not be entreated to cafe thee, or to 
 change thy trial, then be importunate that thy fpirit 
 and its intereft be fecured, and kt him do what feemeth 
 good in his eyes. But as in the degrees of ficknefs thou 
 art to fubmit to God, fo in the kind of it (fiippofing
 
 S. I. PATIENCE IN SICKNESS. 157 
 
 equal degrees) thou art to be altogether incurious, 
 whether God call thee by a Confumption or an 
 Afthma, by a Dropfy or a Palfy, by a Fever in thy 
 humours or a Fever in thy fpirits ; becaufe all fuch 
 nicety of choice, is nothing but a colour to legiti- 
 mate Impatience, and to make an excufe to murmur 
 privately, and for circumftances, when in the fum of 
 affairs we durft not own Impatience. I have known 
 fome perfons vehemently wiih that they might die 
 of a Confumption, and fome of thefe had a plot upon 
 Heaven, and hoped by that means to fecure it after 
 a carelefs life ; as thinking a lingering licknefs would 
 certainly infer a lingering and a protradied Repent- 
 ance ; and by that means they thought they fhould 
 be fafefl : Others of them dreamed it would be an 
 eafier death ; and have found themfelves deceived, 
 and their Patience hath been tired with a weary fpirit 
 and an ufelefs body, by often converfing with health- 
 ful perfons and vigorous neighbours, by uneafinefs 
 of the flefh and the (harpnefs of their bones, by want 
 of fpirits and a dying life ; and in concluiion have 
 been dired:ly debauched by peeviflinefs and a fretful 
 ficknefs : And thefe men had better have left it to 
 the wifdom and goodnefs of God, for they both are 
 infinite, 
 
 6. Be patient in the dejires of Religion, and take 
 care that the forwardnefs of exterior anions do not dif- 
 cofnpofe thy fpirit ; while thoufearefl that by lefsferving 
 God in thy difability, thou runneft backward in the ac- 
 counts of pardon and the favour of God. Be content 
 that the time which was formerly fpent in prayer be 
 now fpent in vomiting and carefulnefs and attend- 
 ances : fince God hath pleafed it fhould be fo, it does
 
 158 THE PRACTICE OF C.4. 
 
 not become us to think hard thoughts concerning it. 
 Do not think that God is only to be found in a great 
 prayer, or a folemn office ; he is moved by a figh, 
 by a groan, by an a6t of love : And therefore when 
 your pain is great and pungent, lay all your ftrength 
 upon it, to bear it patiently, w^hen the evil is fome- 
 thing more tolerable, let your mind think fome pious, 
 though fhort, meditation ; let it not be very bufy, and 
 full of attention, for that will be but a new temp- 
 tation to your Patience, and render your Religion 
 tedious and hateful. But record your defires, and 
 prefent yourfelf to God by general ads of will and 
 underftanding, and by habitual remembrances of your 
 former vigoroufnefs, and by verification of the fame 
 grace, rather than proper exercifes. If you can do 
 more, do it ; but if you cannot, let it not become a 
 fcruple to thee. We muft not think man is tied to 
 the forms of health, or that he who fwoons and 
 faints is obliged to his ufual forms and hours of 
 prayer; if we cannot labour ^ yet let iis love. Nothing 
 can hinder us from that but our own uncharitable- 
 
 nefs. 
 
 7. Be obedient to thy Phyfician in thofe things 
 
 that concern him, if he be a perfon fit to minifter 
 
 .„ ,, unto thee. God is he only that needs 
 
 — Ipfi ceu VI Deo nuUo J 
 
 eft opus; 110 help, and God hath created the 
 
 Apiid Scnucam, Scaliger ^, / . ^ , . , ^ ^ 
 
 icctc emendat, ' ipfi ecu rhylician tor thine : thereiore ule 
 
 Deo/ &c. Ex (Jrx'co lei- , . , . , . , 
 
 iieer,MovofQr:c«v.xx.7r^f«.j him temperately, without violent 
 "''"*"^' confidences; and yWt'//y, without 
 
 uncivil diftruftings, or refufing his prefcriptions upon 
 humours or impotent fear. A man may refufe to have 
 his arm or leg cut ofi^, or to fufi^cr the pains o{ Mariiu s 
 incilion : and if he believes that to die is the lels evil.
 
 S. I. PATIENCE IN SICKNESS. 159 
 
 he may compofe himfelf to it without hazarding his 
 Patience or introducing that which he thinks a worfe 
 evil : but that which in this article is to be reproved 
 and avoided is, that fome men will choofe to die out 
 of fear of death, and fend for Phyficians, and do what 
 themfelves lift, and call for counfel, and follow none. 
 When there is reafon they fhould decline him, it is 
 not to be accounted to the flock of a fin ; but where 
 there is no juft caufe, there is a dired Impatience. 
 
 Hither is to be reduced that we be not too confi- 
 dent of the Phyfician, or drain our hopes of recovery 
 from the fountain through fo imperfed; channels ; 
 laying the wells of God dry, and digging to ourfelves 
 broken Cijierns. Phyficians are the Minifters of God's 
 mercies and providence, in the matter of health and 
 eafe, of reftitution or death ; and when God fhall 
 enable their judgments, and dired; their counfels, 
 and profper their medicines, they fhall do thee good, 
 for which you muft give God thanks, and to the 
 Phyfician the honour of a bleifed infirumejit. But 
 this cannot always be done : And ^ ^ 
 
 -' ^ ^ L. Cornel. Legatus lub 
 
 Lucius Cornelius, the Lieutenant in Fabio Confuie vividam 
 
 .p, , ._,.. i/^ri naturam et virilem ani- 
 
 rortUgal under tablUS the ConluJ, mum lervavi quoad ani- 
 
 boafted in the infcription of his Stuf ope medicorum 
 Monument, that he had lived a et^ituiapii Deiingrati, 
 
 ' cui me voveram lodalem 
 
 healthful and vegete age till his laft perpetu^ futurum, fi fiia 
 
 , r \ 1 1-11 aliqiiantulum optata pro- 
 
 licknels, but then complained he tuiiffet. Vetm in/aiptio 
 
 r r "i 1 1 • r»i r • i 2« Lujltania. 
 
 was torlaken by his rhyncian, and 
 railed upon Mfculapius for not accepting his vow and 
 paffionate defire of preferving his life longer : and all 
 the effed: of that impatience and the folly was, that it 
 is recorded to following ages, that he died without 
 Reafon and without Religion. But it was a fad fight
 
 i6o rHE PRACTICE OF C. 4. 
 
 to fee the favour of all France confined to a Phyli- 
 cian and a Barber, and the King [Lewis the XI.) to 
 be fo much their fervant that he (hould acknowledge 
 and own his life from them, and all his eafe to their 
 . gentle drefTin? of his Gout 'and 
 
 Nunc anxius onim- »-' ^ _ _ " 
 
 busaris ffiendlv minifters ; for the King 
 
 lUacrimat, fignatque fo-, ii-rir 7 j l I J 
 
 res, et p^aore terget thought himlelr undoue and robbed 
 ^Tat^^'oS'^umen''''' if ^^ fhould die : his portion here 
 
 Caefaiis. Pafin. lib. 5. ^^^ |-^-j. . ^^^^ J^^ ^^g \q^\^ (q 
 
 exchange his poffeffion for the intereft of a bigger 
 hope. 
 
 8. 'Treat thy Nurfcs and Servants fweetly, and as 
 it becomes an obliged and a necejjitoiis per/on. Re- 
 member that thou art very troublefome to them, that 
 they trouble not thee willingly ; that they flrive to 
 do thee eafe and benefit, that they wifli it and figh, 
 and pray for it, and are glad if thou hkeft their at- 
 tendance : that whatfoever is amifs is thy difeafe, and 
 the uneafinefs of thy head or thy fide, thy difiemper 
 or thy difaifedions ; and it will be an unhandfome 
 injuftice to be troublefome to them becaufe thou 
 art fo to thyfelf ; to make them feel a part of thy 
 forrows, that thou mayefi: not bear them alone ; 
 evilly to requite their care by thy too-curious and 
 impatient wrangling and fretful fpirit. That ten- 
 dernefs is vicious and unnatural that (lirieks out un- 
 der the weight of a gentle cataplafm ; and he will 
 ill comply with God's rody that cannot endure his 
 
 friend's greatejl kindnefs ; and he will be very angry 
 (if he durft) with God's fmiting him, that is peevifh 
 with his fcrvants that go about to eafe him. 
 
 9. Let not the fm art of your ficknefs make you to 
 call violently J or Death: you are not patient, unlcfs
 
 ^S*. I. PATIENCE IN SICKNESS. i6i 
 you be content to live, God hath ' AmKa^r^i-v Grsd vo- 
 
 • y -i 111 11 cant, cum Mors propter 
 
 wilely ordered that we may be the impatientiam petitur. 
 better reconciled with Death, be- ^''' ^"^'■ 
 
 caufe it is the period of many calamities ; but where- 
 ever the General hath placed thee, flir not from thy 
 ftation until thou beeft called off, but abide fo, that 
 death may come to thee by the delign of him who 
 intends it to be thy advantage. God hath made 
 Sufferance to be thy work; and do not impatiently 
 long for evening, left at night thou iindeft the re- 
 ward of him that was weary of his work : for he 
 that is weary before his time is an unprofitable fer- 
 vant, and is either idle or difeafed. 
 
 lo. That which remains in the pradice of this 
 Grace is, that the fick man fhould do ads of Patience 
 by way of Prayer and Ejaculations : In which he 
 may ferve himfelf of the following colledion. 
 
 SECT. 11. 
 
 A6ls of Patience by way of Prayer and Ejaculation. 
 
 WILL feek unto God, unto 
 
 God will I commit my caufe. 
 
 Which doth great things and unfearchable, 
 marvellous things without number : 
 
 11. To fet up on high thofe that be low, that thofe 
 which mourn may be exalted to fafety. 
 
 1 6. * * So the poor have hope, and iniquity Jioppeth 
 her mouth. 
 
 17. Behold, happy is the man whom God correBeth: 
 therefore defpife not thou the chaftening of the Almighty. 
 
 H. D. M
 
 1 62 THE PRACTICE OF C.4. 
 
 18. For he makethfore, and bindeth up; he wound- 
 eth, and his hands make whole. 
 
 19. He JJiall deliver thee infix troubles, yea in f even 
 there fliall no evil touch thee. 
 
 26. Thou fhalt come to thy grave in a juji age, like 
 as a JJjock of corn comet h in his feafon. 
 
 Pfal. Ixiii. 6. / remember thee upon my bedy and 
 meditate upon thee in the night-watches. 7. Becaufe 
 thou hafl been my help, therefore under the Jliadow of 
 thy wings will I rejoice. 8. My foul followeth hard 
 after thee ; for thy right hand hath upholden me. 
 
 Pfal. xxiii. 3. God rejioreth ??iy foul : he leadeth me 
 171 the path of right eoufnefs for his Na?ne's fake. 4. 
 ITea though I walk through the valley of the jhadow of 
 death, I will fear no evil: for thou art with me ; thy 
 rod and thy faff, they comfort me. 
 
 Pfal. xxvii. 5. In the time of trouble he flmll hide 
 me in his pavilion : in the fecret of his tabernacle /hall 
 he hide me, he fhall fet me up upon a rock. 
 
 Pfal. cii. 19. The Lord hath looked down from the 
 height of his fanBuary, fro?n the heaven did the Lord 
 behold the earth : 20. To hear the groaning of his pri- 
 finer s ; to loofe thofe that are appointed to death. 
 
 Pfal. Ixxvii. I. / cried unto God with my voice, 
 even unto God with my voice, and he gave ear unto me. 
 2. In the day of my trouble I fought the Lord; my 
 fore ran in the 7itght and ceafed not ; my Soul rcfifed 
 to be co??2forted. 3. * / remeinbered God, and was 
 troubled : I co77?plained, and my fpirit was overwhehned. 
 4. 'Ihou holdcjl mine eyes waking : I am fo troubled 
 that I caiinot fpeak. 7. Will the Lord cajl tne off for 
 ever ? atid will he be favourable no more "^ S. Is his 
 prom if e clean gone for ever ? doth his projnife fail for
 
 ^S". 2. PAriENCE IN SICKNESS. 163 
 
 evermore F 9. Hat/i God forgotten to be gracious'^ 
 hath he in anger fliut up his tender mercies ? 10. Aitd 
 I /aid J This is my infirmity : but I will remember the 
 years of the right hand of the mofi High. 
 
 I Cor. X. 13. No temptation hath taken me, but 
 
 fuch as is common to man : But God is faithful , who 
 
 will not fufi^er me to be te??jpted above what I am able; 
 
 but will with the temptation alfo make a way to efcape, 
 
 that I may be able to bear it. 
 
 Rom. XV. 4. Whatfoever things were written afore- 
 time were written for our learning, that we through 
 patience and co?nfort of the Scriptures might have hope. 
 5. Now the God of peace and conflation grant jJ2e to 
 be fo minded. 
 
 1 Sam. iii. 18. It is the Lord, let him do whatfeemeth 
 good in his eyes. 
 
 Surely the word that the Lord hath fpoken is very- 
 good : but thy fervant is v^eak : O remember mine 
 infirmities ; and lift thy fervant up that leaneth upon 
 thy right hand. 
 
 2 Cor. xii. 7. There is given unto me a thorn in tlie 
 flefh to buffet me. 8. For this thing I befought the 
 
 Lord thrice, that it might depart frojn me. 9. A?id 
 he faid unto me. My grace is fuffcient for thee : for 
 my firength is made perfeSi in weaknefs. Mofi gladly 
 therefore will I glory in my infirmities, that the power 
 of Chrifi may refi upon me. 10. For when I am weak, 
 then am Ifirong. 
 
 Lam. iii. 58. O Lord, thou hafi pleaded the caufes 
 of my foul ; thou hafi redeemed 7ny life. 18. And I 
 faid. My firength and my hope is in the Lord : 19. Re- 
 membering my afliBion and my mifery, the wormwood 
 and the gall. 20. My foul hath them fiill in remem-
 
 i64 THE PRACTICE OF C.4. 
 
 brance, and is humbled within me. 2 1 . This I recall 
 to my mind, therefore I have hope. 
 
 12. It is the Lord's mercies that we are not con- 
 fumed, becaufe his compajjions fail not. 23. They are 
 new every morning, great is thy faithfulnefs. 24. The 
 Lord is my portion, faid my foul, therefore will I hope 
 in him. 
 
 25. The Lord is good to them that wait for him, to 
 the foul that feeketh him. 26. It is good that a man 
 Jhould both hope, and quietly wait for the fahation of 
 the Lord. 3 1 . For the Lord will not caft off for ever, 
 32. But though he caufe grief, yet will he have com- 
 pafjion according to the ??jultitude of his mercies. 3 3 . 
 For he doth not affiB willingly, nor grieve the children 
 of men. 
 
 39. Wherefore doth a living rnan cofnplain ? a man 
 for the punifliment of his fms? Job xiv. 13. O that 
 thou wouldefl hide me in the grave [of Jefus,] that thou 
 wouldefi keep me fecret, until thy wrath be paji : that 
 thou wouldefl appoint me afet time, and reinember met 
 Job ii. 10. Shall we receive good at the hand of God, 
 and Jliall we not receive evil? 
 
 The fick man may recite, or hear recited, the fol- 
 lowing Pfalms in the intervals of his Agony. 
 
 o 
 
 I. 
 
 LORD, rebuke me not in thine 
 a?igcr, neither chajten me in thy not 
 
 difplcafure. 
 
 2 . Have mercy upon mc, O Lord, for I am weak ; 
 O Lord, heal me, for my bones are vexed. 
 
 3. My foul is alfo fore vexed: but thou, O Lord, 
 how lo7ig ?
 
 S. 2. PATIENCE IN SICKNESS, 165 
 
 4. Keturn, O Lord, deliver my foul : O fave me for 
 thy mercies\fake, 
 
 5. For in death no man remembereth thee: in the grave 
 who Jliall give thee thanks f 
 
 6. I am weary with my groaning, all the night make 
 I my bed to fwim : I water my couch with my tears, 
 
 7. Mine eye is confumed becaife of grief ; it waxeth 
 old becaufe of all my [forrows.] 
 
 8 . Depart from me all ye workers of iniquity ; for 
 the Lord hath heard the voice of tny weeping, 
 
 9. The Lord hath heard my fuppUcation : the Lord 
 will receive my prayer, 
 
 BlelTed be the Lord who hath heard my prayer, 
 and hath not turned his mercy from me. 
 
 I. 
 
 IN the Lord put I my trufl : how fay 
 ye to my foul. Flee as a bird to your 
 mountain ? 
 
 4. The Lord is in his holy Temple, the Lord's Throne 
 is in heaven ; his eyes behold, his eye- lids try the chil- 
 dren of men. 
 
 Pfal. xvi. I. Preferve me, O God, for in thee do I 
 put my truji. 
 
 2. O fny foul, thou haft f aid unto the Lord, Thou art 
 my Lord ; my goodnefs extendeth not to thee. 
 
 5 . The Lord is the portion of mine inheritance and 
 of my cup : thou maintaineji my lot. 
 
 J, I will blefs the Lord, who hath given me counfel : 
 my reins alfo inJlruB me in the night feafons. 
 
 8. / have fet the Lord always before me : becaife he 
 is at my right hand, I Jliall not be moved.
 
 i66 THE PRACTICE OF C.4. 
 
 9. Therefore my heart is glad, arid my glory rejoiceth; 
 my JleJJo alfo jlmll reji in hope. 
 
 1 1 . Thou wilt Jhew me the path of life : in thy pre- 
 fence is the fiilnefs of joy, at thy right hand there are 
 pleafures for evermore, 
 
 Pfal. xvii. 15. As for me, I will behold thy face in 
 right eoufnefs : I fhall he fatisfied, when I awake with 
 thy likenefs. 
 
 III. 
 
 HAVE mercy upon me, O Lord, for 
 . / Ij . . ^ PCal. 31.9. 
 
 1 am tn trouble : mine eye is con- 
 fumed with grief ; yea my foul and my belly. 
 
 10. For my life is f pent with grief, and my years 
 with fighing : my frength faileth be c at fe of mine ini- 
 quity, and my bones are confumed. 
 
 12. I am like a broken vej'el. 
 
 14. But I trufted in thee, O Lord ; I faid, Thou 
 art my God. 
 
 15, 16. My times are in thy hand. Make thy face 
 to fliine upon thy fervant : fave mejor thy mercy s fake. 
 
 Pfal. xxvii. 8. When thou fiidjl. Seek ye my face, 
 ?ny heart faid unto thee. Thy face, Lord, will Ifeek. 
 
 9. Hide not thy face from me ; put not thy fervant 
 away in thine anger : Thou hafl been my help, leave me 
 not, neither forfake me, O God of my falvation. 
 
 13./ had fainted, unlcfs I had believed to fee the 
 goodnefs of the Lord in the land of the living. 
 
 Pfal. xxxi. 19. O how great is thy goodnefs which 
 thou hajl laid up for them that fear thee ; which thou 
 hajl wrought for them that truf in thee before the fons 
 of men / 
 
 20. Thou Jljalt hide them in the fccret of thy pre-
 
 6*. 2. PATIENCE IN SICKNESS. 167 
 
 fence from the pride of man : thou flialt keep them fe- 
 cretly in a pavilion from the ft rife of tongues, [from 
 the calumnies and aggravation of fins by Devils.] 
 
 22. I faid in my hafe, I am cut off from before 
 thine eyes : neverthelefs thou hear deft the voice of my 
 fuppUcation when I cried unto thee. 
 
 23.0 love the Lord all ye his Saints: for the Lord 
 preferveth the faithful y and plenteoufty rewardeth the 
 proud doer. 
 
 24. Be of good courage, and he Jhall ftrengthen your 
 heart, all ye that hope in the Lord. 
 
 The Prayer to he faid in the beginning of a Sichiefs. 
 
 O ALMIGHTY God, merciful and gracious, who 
 in thy juftice didft fend forrow and tears, fick- 
 nefs and death into the world, as a punifhment for 
 man's fins, and haft comprehended all under fin, and 
 this fad covenant of Sufferings, not to deftroy us, but 
 that thou mighteft have mercy upon all, making thy 
 juftice to minifter to mercy, Jliort afli5iions to an 
 eternal weight of glory ; as thou haft turned my fins 
 into ficknefs, fo turn my ficknefs to the advantages 
 of Holinefs and Religion, of Mercy and Pardon, of 
 Faith and Hope, of Grace and Glory. Thou haft 
 now called me to the fellowjliip of fifferings : Lord, 
 by the inftrument of Religion let my prefent condi- 
 tion be fo fand:ified, that my fufferings may be united 
 to the fufferings of my Lord, that fo thou mayeft 
 pity me and aflift me. Relieve my forrow, and fup- 
 port my fpirit : dired: my thoughts, and fancflify the 
 accidents of my ficknefs, and that the punifhment of 
 my fin may be the fchool of Virtue : in which fince 
 thou haft now entered me. Lord, make me a holy
 
 i68 THE PRACTICE OF C. 4. 
 
 proficient; that I may behave myfelf as a fon under 
 difcipllne, humbly and obediently, evenly and peni- 
 tently, that I may come by this means nearer unto 
 thee ; that if I fhall go forth of this licknefs by the 
 gate of Life and health, I may return to the w^orld 
 with great ftrength of fpirit, to run a new^ race of a 
 ftri(fter Holinefs and a more fevere Religion : or if 
 I pafs from hence with the outlet of death, I may 
 enter into the bofom of my Lord, and may feel the 
 prefent joys of a certain hope of that Sea of pleafures 
 in which all thy Saints and fervants fhall be compre- 
 hended to eternal ages. Grant this for Jefus Chrift's 
 fake, our deareft Lord and Saviour. Amen. 
 
 An AB of Rejignation to be /aid by afick Per/on 
 in all the evil Accidents of his Sicknefs, 
 
 O ETERNAL God, thou haft made me and fuf- 
 tained me, thou haft bleiTed me in all the days 
 of my life, and haft taken care of me in all variety 
 of accidents ; and nothing happens to me in vain, 
 nothing without thy providence ; and I know thou 
 fmiteft thy fervants in mercy, and with defigns of 
 the greatefl pity in the world : Lord, I humbly lie 
 down under thy rod ; do with me as thou pleafefl ; 
 do thou choofe for me, not only the whole flate and 
 condition of being, but every little and great accident 
 of it. Keep me fafe by thy grace, and then ufe 
 what inftrument thou pleafeft of bringing me to 
 thee. Lord, I am not folicitous of the pafTage, fo I 
 may get thee. Only, O Lord, remember my infir- 
 mities, and let thy fervant rejoice in thee always, 
 and feci and confeis, and glory in thy goodnefs. O 
 be thou as delightful to me in this my medicinal lick-
 
 S.2. PATIENCE IN SICKNESS, 169 
 
 nefs, as ever thou wert in any of the dangers of my 
 profperity: let me not peevifhly refufe thy pardon 
 at the rate of a fevere difcipHne. I am thy fervant 
 and thy creature, thy purchafed pofTefTion, and thy 
 fon ; I am all thine : and becaufe thou haft mercy 
 in ilore for all that truft in thee, I cover mine eyes, 
 and in lilence vv^ait for the time of my redemption. 
 uimen. 
 
 A Prayer for the Grace of Patience. 
 
 MOST merciful and gracious Father, v^^ho in the 
 Redemption of loft Mankind by the Paffion 
 of thy moft holy Son haft eftabliftied a Covenant of 
 Sufferings, I blefs and magnify thy Name that thou 
 haft adopted me into the inheritance of Sons, and 
 haft given me a portion of my elder Brother. Lord, 
 the Crofs falls heavy and lits uneafy upon my fhould- 
 ers ; myfpirit is willing, but myfejli is weak : I humbly 
 beg of thee that I may now rejoice in this thy dif- 
 penfation and effed; of providence. I know and am 
 perfuaded that thou art then as gracious when thou 
 fmiteft us for amendment or trial, as when thou re- 
 lieveft our wearied bodies in compliance with our 
 infirmity. I rejoice, O Lord, in thy rare and myf- 
 terious mercy, who by fufferings haft turned our 
 mifery into advantages unfpeakable : for fo thou 
 makeft us like to thy Son, and giveft us a gift that 
 the Angels did never receive : for they cannot die 
 in conformity to an imitation of their Lord and ours ; 
 but, blefled be thy Name, we can, and, deareft Lord, 
 Let it be fo. Amen.
 
 170 THE PRACTICE OF C.4. 
 
 II. 
 
 THOU who art the God of Patience and confo- 
 lation ftrengthen me in the inner man, that I 
 may bear the yoke and burden of the Lord without any 
 uneafy and ufelefs murmurs and ineffei5tive unwil- 
 lingnefs. Lord, I am unable to ftand under the 
 crofs, unable of myfelf : but thou, O Holy yefus, 
 who didfl feel the burden of it, who didft fink under 
 it, and wert pleafed to admit a man to bear part of 
 the load when thou underwenteft all for him, be thou 
 pleafed to eafe this load by fortifying my fpirit, that 
 I may be ftrongeft when I am weakeft, and may be 
 able to do and fufter every thing that thou pleafed 
 through Chrifh which flrengthens me. Lord, if thou 
 wilt fupport me, I will for ever praife thee : If thou 
 wilt fufFer the load to prefs me yet more heavily, I 
 will cry unto thee, and complain unto my God ; and 
 at laft I will lie down and die, and by the mercies 
 and intercefTion of the Holy yefusy and the condud: 
 of thy bleffed Spirit, and the miniftry of Angels, pafs 
 into thofe manfions where holy Souls reft, and weep 
 no more. Lord, pity me ; Lord, fancftify this my 
 ficknefs ; Lord, ftrengthen me ; Holy Jefus, fave me 
 and deliver me. Thou knoweft how fhamefully I 
 have fallen with plcafure : in thy mercy and very 
 pity let me not fall v/ith pain too. O let me never 
 charge GodfooliJJjly^ nor offend thee by my Impati- 
 ence and uneafy fpirit, nor weaken the hands and 
 hearts of thofe that charitably minifter to my needs : 
 but let me pafs through the valley of tears and the 
 valley of the fiadow of death with fafety and peace, 
 with a meek fpirit and a fenfe of the Divine mercies :
 
 S. 2, PATIENCE IN SICKNESS. 171 
 
 and though thou breakeft me in pieces, my hope is, 
 thou wilt gather me up in the gatherings of eternity. 
 Grant this, eternal God, gracious Father, for the 
 merits and interceffion of our merciful high Prieft, 
 who once fuifered for me, and for ever intercedes 
 for me, our mod gracious and ever-Bleffed Saviour 
 Jefus, 
 
 A Prayer to be f aid when the Jick Man takes 
 Pfiyfic. 
 
 OMOST BlefTed and eternal Jefus, thou who 
 art the great Phyfician of our Souls, and the 
 Sun of right eoufnefs arifng with healing in thy wings, 
 to thee is given by thy heavenly Father the Govern- 
 ment of all the world, and thou difpofeft every great 
 and little accident to thy Father's honour, and to the 
 good and comfort of them that love and ferve thee : 
 Be pleafed to blefs the miniftry of thy fervant in 
 order to my eafe and health, direct his judgment, 
 profper the medicines, and difpofe the chances of 
 my ficknefs fortunately, that I may feel the bleffing 
 and loving-kindnefs of the Lord in the eafe of my 
 pain and the reftitution of my health : that I, being 
 reftored to the fociety of the living, and to thy fo- 
 lemn AfTemblies, may praife thee and thy goodnefs 
 fecretly among the faithful and in the Congregation 
 of thy redeemed ones, here in the outer courts of the 
 Lord, and hereafter in thy eternal Temple for ever 
 and ever. Amen.
 
 172 THE PRACTICE OF C. 4. 
 
 SECT. III. 
 
 Of the PraBice of the Grace of Faith in the time 
 of Sicknefs. 
 
 |0W is the time in which the Faith appears 
 mod: necefTary and moft difficult. It is the 
 foundation of a good life, and the foun- 
 dation of all our hopes : it is that without which we 
 cannot live well, and without which we cannot die 
 well : it is a Grace that then we fhall need to fup- 
 port our fpirits, to fuftain our hopes, to alleviate our 
 ficknefs, to refifl temptations, to prevent defpair : 
 upon the belief of the Articles of our Religion, we 
 can do the works of a holy life ; but upon belief of 
 the Promifes, we can bear our ficknefs patiently, and 
 die cheerfully. The lick man may pradtife it in the 
 following inflances. 
 
 I . Let the fick man be careful that he do not admit 
 of any doubt concerning that which he believed and re- 
 ceived frofn a common confent in his bejl health and days 
 of election and Religion. For if the Devil can but 
 prevail fo far as to unfix and unrivet the refolution 
 and confidence or fulnefs of affent, it is eafy for him 
 fo to unwind the fpirit, that from why to whether or 
 nOy from whether or no to fcarcely not, from fcarcely 
 not to abfolutely not at ally are fteps of a defcending 
 and falling fpirit : and whatfoever a man is made to 
 doubt of by the weaknefs of his underftanding in a 
 ficknefs, it will be hard to get an inftrument ftrong or 
 fubtle enough to reinforce and enfure : For when the 
 ftrcngths arc gone by which Faith held, and it docs not
 
 ^S*. 3. FAITH IN SICKNESS. 173 
 
 iland firm by the weight of its own bulk and great con- 
 ftitution, nor yet by the cordage of a tenacious root; 
 then it is prepared for a ruin, which it cannot efcape 
 in the tempefts of a ficknefs and the affaults of a 
 Devil. *Difcourfe and argument, *the line of Tra- 
 dition, and *a never- failing Experience, *the Spirit 
 of God, and *the truth of Miracles, * the word of 
 Prophecy, and *the blood of Martyrs, *the excel- 
 lency of the Do6lrine, and *the neceffity of men, 
 * the riches of the Promifes, and * the wifdom of the 
 Revelations, * the reafonablenefs and * fublimity, 
 *the concordance and the *ufefulnefs of the Arti- 
 cles, and * their compliance with all the needs of 
 man, *and the government of Commonwealths, are 
 like the firings and branches of the roots by which 
 Faith flands firm and unmoveable in the fpirit and 
 underftanding of a man. But in Sicknefs the under- 
 ftanding is fhaken, and the ground is removed in 
 which the root did grapple and ., . ..^. ,. .^ 
 
 *-' -i -^ JNec jam validis radicibus 
 
 fupport its trunk ; and therefore hsrens, 
 
 , •"■ . I 1-1 Pondere fixa fuo. Lucan. 
 
 there is no way now but that it be 
 left to ftand upon the old confidences, and by the 
 firmament of its own weight : it muft be left to fland 
 becaufe it always flood there before : and as it ftood 
 all his life-time in the ground of underjlandingy fo it 
 muft now be fupported with will, and 2i fixed refolu- 
 
 tion. But difpUtation tempts it, and Sanaiafque ac reveren- 
 
 fliakes it with trying, and over- *'"^ ^'''7 ^' aais Deo- 
 
 ^^•"* •!».»» J ti» rum credere quam fcire. 
 
 throws it with fhaking. Above '^adt. 
 
 all things in the world, let the fick man fear a 
 propofition which his ficknefs hath put into him 
 contrary to the difcourfes of health and a fober un- 
 troubled reafon.
 
 174 
 
 THE PRACTICE OF 
 
 C.4. 
 
 2 . Let the Jick J7ian mingle the 
 recital of his Creed together with his 
 DevotionSy and in that let hi?n ac- 
 count his Faith ; not in Curiojity and 
 FaBions, in the confejjions of parties 
 and interefts : for fome over-for- 
 ward zeals are fo earneil: to profefs 
 their little and uncertain articles, 
 and glory fo to die in a particular 
 and divided communion, that in 
 the profeflion of their Faith they 
 lofe or difcompofe their Charity. 
 Let it be enough that v^e fecure 
 our intereft of Heaven, though we 
 do not go about to appropriate the 
 manfions to our Sedl : for every 
 good man hopes to be faved as he 
 is a Chriftian, and not as he is a 
 Lutheran, or of another divifion. 
 Ho weverthofe articles upon which 
 he can build the exercife of any 
 virtue in his ficknefs, or upon the 
 ftock of which he can improve his 
 prefent condition, are fuch as con- 
 fift in the greatnefs and goodnefs^ the 
 veracity and jnercy of God through 
 fcfusQ\\x\'ii\ nothing of which can 
 be concerned in the fond difputations which fadiion 
 and interefl: hath too long maintained inChriftendom. 
 3. Let the fick mans Faith efpecially be aBive about 
 the promifcs of Grace, and the excellent things of the 
 Go/pel ; thofc which can comfort his forrows, and 
 
 Fides tua te falvum 
 fecit : non exercitatio 
 Scripturarum. Fides in 
 regula pofita e(t (Icil. in 
 Symbolo quod jam reci- 
 taverat) ; habes legem, et 
 falutem de oblervatione 
 legis : Exercitatio autem 
 in curloiitate confiftit, ha- 
 bens gloriam Iblam de pe- 
 rltise iludio. Cedat curi- 
 olitas Fidei ; cedat Gloria 
 Saluti. 
 
 Tert. de Prafcript. 
 
 S. Auguftinus (Serm. 
 24.1) vocat Symboliim 
 comprehenfionem Fidei 
 veilras atque perfe6tio- 
 nemj Cordis fignaculum, 
 et noftr?e militiae facra- 
 mentum. 
 
 Amh. lib. 3. de Iceland. 
 Fir gin. 
 
 Non per difficiles nos 
 Deus ad beatam vitam 
 quasftiones vocat. — In ab- 
 foluto nobis ac facili eft 
 aeternitas; Jefum et Tufci- 
 tatumamortuis perDeiim 
 credere, et ipfum efie Do- 
 minum confiteri. 
 
 S. Hilar, lib. 10. de 
 Trinit. 
 
 ■ Ilaec eft fides Catholi- 
 ca, de Symbolo fuo dixit 
 Athanafius, vel quicun- 
 que au6lor eft S. Athanaf. 
 de fide Nicaena. 'h yop 
 Iv air? Trapa tiZk waTEpajv 
 Kara, ra; Qli'af ypa(pai; OfxoXo- 
 ym^iio-a WiVti; aiTapx»f urn 
 TTfoi; ayarfonhv fjiiv iraa-nt; airs- 
 
 Silcti h Xpis-TO). 
 
 Ep. ad Epi£t.
 
 S. 3. FAITH IN SICKNESS. 175 
 
 enable his Patience ; thofe upon the hopes of which 
 he did the duties of his Hfe, and for which he is not 
 unwilHng to die : fuch as the Intercejfion and Advo- 
 cation of Chrijl, Remiflion of fins, the Refurre(5lion, 
 the myfterious arts and mercies of man's Redemp- 
 tion, Chrift's triumph over death and all the powers 
 of hell, the Covenant of grace, or the bleffed iifues 
 of Repentance, and above all, the article of Eternal 
 life, upon the ftrength of which eleven thoufand Vir- 
 gins went cheerfully together to their martyrdom, 
 and twenty thoufand Chriftians were burned by Dio- 
 cletian on a Chriftmas-day, and whole armies of 
 Afian Chriftians offered themfelves to the Tribunals 
 oiArius Antonius, and whole Colleges of fevere per- 
 fons were inftituted, who lived upon Religion, whofe 
 dinner was the Eucharijl, whofe /upper was praife, 
 and their nights were watches, and their days were 
 labour ; for the hope of which then men counted it 
 gain to lofe their eftates, and gloried in their fuffer- 
 ings, and rejoiced in their perfecutions, and were 
 glad at their difgraces. This is the article that hath 
 made all the Martyrs of Chrift confident and glo- 
 rious ; and if it does not more than fufficiently 
 ftrengthen our fpirits to the prefent fuffering, it is 
 becaufe they underftand it not, but have the appe- 
 tites of beafts and fools. But if the fick man fixes 
 his thoughts, and fets his habitation to dwell here, 
 he fwells his hope, and mafters his fears, and eafes 
 his forrows, and overcomes his temptations. 
 
 4. Let the Jick man endeavour to turn his Faith of 
 the Articles into the Love of them : and that will be 
 an excellent inftrument, not only to refrefh his for-
 
 176 THE PRACTICE OF C. 4. 
 
 rows, but to confirm his Faith in defiance of all 
 temptations. For a fick man and a difturbed under- 
 ftanding are not competent and fit inftruments to 
 judge concerning the reafonablenefs of a Propofition. 
 But therefore let him confider and love it, becaufe it 
 is ufeful and necefi^ary, profitable and gracious : and 
 when he is once in love with it, and then alfo re- 
 news his love to it, when he feels the need of it, he 
 is an interefted perfon, and for his own fake will 
 never let it go, and pafs into the fhadows of doubting, 
 or the utter darknefs of infidelity. An AB of Love 
 will make him have a mind to it ; and we eafily be- 
 lieve what we love, but very uneafily part with our 
 belief which we for fo great an intereft have chofen, 
 and entertained with a great affedlion. 
 
 5 . Let the Jick perfon be infinitely careful that his 
 Faith he not tempted by any man, or any thing ; and 
 when it is in any degree weakened, let him lay fafi hold 
 upon the conclufion, upon the Article itfelf, and by 
 earneft prayer beg of God to guide him in certainty 
 and fafety. For let him confider that the article is 
 better than all its contrary or contradictory, and he is 
 concerned that it be true, and concerned alfo that he 
 do believe it : but he can receive no good at all if 
 Chrift did not die, if there be no Refurrecflion, if this 
 Creed hath deceived him : therefore all that he is to 
 do is to fecure his hold, which he can do no way but by 
 prayer and by his interefi. And by this argument or 
 inftrument it was that Socrates refrefhed the evil of 
 his condition when he was to drink his Aconite, 
 
 * If the Soul be immortal, and per- 
 
 In Phxdon. i i i • i r • r 
 
 * pctual rewards be laid up for wile 
 * fouls, then I lofc nothing by my death : but if there
 
 S. 3. FAITH IN SICKNESS. ijy 
 
 ' be not, then I lofe nothing by my opinion ; for it 
 
 * fupports my fpirit in my pafTage, and the evil of 
 
 * being deceived cannot overtake me when I have no 
 
 * being/ So it is with all that are tempted in their 
 Faith. If thofe articles be not true, then the men 
 are nothing ; if they be true, then they are happy : 
 and if the Articles fail, there can be no punifliment 
 for believing ; but if they be true, my ?iot believing 
 deflroys all my portion in them, and poffibility to 
 receive the excellent things which they contain. By 
 Faith we quench the fiery darts of the devil: but if our 
 Faith be quenched, wherewithal fliall we be able to 
 endure the aflault ? Therefore feize upon the Article, 
 and fecure the great objed:, and the great inftrument, 
 that is, the hopes of pardon and eternal life through fefus 
 Chrifi ; and do this by all means, and by any inftru- 
 ment, artificial or inartificial, by argument or by 
 flratagem, by perfed: refolution or by difcourfe, by 
 the hand and ears of Premifes, or the foot of the 
 Conclufion, by right or by wrong, becaufe we under- 
 ftand it or becaufe we love it, fuper totam materiam, 
 becaufe I will and becaufe I ought, becaufe it is fafe 
 to do fo, and becaufe it is not fafe to do otherwife ; 
 becaufe if I do, I may receive a good, and becaufe if 
 1 do not, I am miferable ; either for that I fhall have 
 a portion of forrows, or that I can have no portion 
 of good things, without it. 
 
 H. D. N
 
 178 THE PRACTICE OF C. 4. 
 
 SECT. IV. 
 
 A^s of Faith, by way of Prayer and Ejaculation, to 
 be f aid by Sick Men in the Days of their 'Tempta- 
 tion. 
 
 ORD,whitherfiall I go? thou 
 haji the words of eternal life, 
 ^ / believe in God the Father Almighty, and 
 in fefus Chrift his only Son our Lord, &c. 
 And I believe in the holy Ghoji, 6cc. 
 Mark ix. 24. Lord, I believe : help thou 7nine un- 
 belief. 
 
 Rom.xiv.14.7. Iknow and am perfuaded by the Lord 
 fefus, that none of us liveth to himfelf, and no man 
 dieth to himfelf: 8. For whether we live, we live unto 
 the Lord; and whether we die, we die unto the Lord: 
 whether we live therefore or die, we are the Lord's. 
 
 Rom. viii. '^i. If God be for us, who can be againji 
 us? 
 
 32. He that fpared not his own Son, but delivered 
 him up for us all, how Jhall he not with him give us all 
 things ? 
 
 33. Who fi all lay any thing to the charge of God's 
 ele£l ? It is God that jujlifeth. 34. Who is he that 
 condemneth ? It is Chrijl that died ; yea rather that 
 is rifen again, who is even at the right hand of God, 
 who alfo maketh intercefjioJifor us. 
 
 I John ii. I. If any manfm, we have an Advocate 
 with the Father, fefus Chrijl the righteous : 2 . And 
 he is the propitiation for ourfms. 
 
 1 Tim. i. I 5. This is a faithful faying, and worthy
 
 S. 4. FAITH IN SICKNESS. 179 
 
 of a/I acceptation, that 'J ejus Chrijl came into the world 
 tofavejittners. 
 
 grant that I may obtain mercy, that in me Jefus 
 Chrill: may fhow forth all long-fufFering, that I may 
 believe in him to life everlafting. 
 
 2 Thef. ii. 13. I am bound to give thanks unto God 
 aiway, becaufe God hath from the beginning chofen 
 me to falvation^ through fanBiJication of the Spirit, 
 and belief of the truth, 14. W hereunto he called me by 
 the Gofpel, to the obtaining of the glory of the Lord 
 fefus Chriji. 
 
 16. Now our Lord fefus Chriji Iwnfelf and God 
 even our Father which hath loved us, and hath given 
 us everlafting conflation, and good hope through grace, 
 17. Comfort 7ny heart, and ftablijli ?ne in every good 
 word and work. 
 
 2 Thef iii. 5. The Lord direB my heart into the 
 love of God, and into the patient waiting for Chrift. 
 
 2 Thef. i. 1 1 . O that our God would count 7ne wor- 
 thy of this calling, and fulfil all the good pleafure of his 
 goodnefs, and the work of Faith with power. 1 2. That 
 the Name of our Lord fefus Chrift may be glorified in 
 me, and I in him, according to the grace of our God a?id 
 the Lord fefus Chrift. 
 
 1 Thef. V. 8. Let us who are of the day be fober, 
 putting on the breaftplate of faith and love, and for an 
 hehnet, the hope of fa Iv at ion. 9. For God hath not ap- 
 poi?ited us to wrath, but to obtain falv at ion by our Lord 
 fefus Chrift, 10. Who died for us, that whether we wake 
 or fteep, we Jliall live together with him. 1 1 . Where- 
 fore comfort yourf elves together, and edify one another. 
 
 Adls iv. 12. There is no name under heaven whereby 
 we can be faved but only the name of the Lord fefus.
 
 i8o THE PRACTICE OF C.4. 
 
 A6ls iii. 23. And every foul which will not hear that 
 Prophet Jliall be dejiroyed from among the people. 
 
 Gal. vi. 14. God forbid that I Jliould glory fave in 
 the Crofs of Jefus Chrif. i Cor. ii. 2. / defire to 
 know nothing but fefus Chrijl and him crucified. 
 Phil. I. 21. Eor to me to live is Chrifi, and to die is 
 gain. 
 
 Ifaiah ii. 22. Ceafe ye from man, whofe breath is in 
 his nofirils : for wherein is he to be accounted of? 
 Hab. ii. 4. But the jufl fliall live by Faith. 
 
 John xi. 27. Lord, I believe that thou art the Chrifi, 
 the Son of God, John iv. 42. the Saviour of the world, 
 John xi. 25. the refurreBion and the life ; and he that 
 believeth in thee, though he were dead, yet Jliall he live. 
 
 40. fefus faid unto her. Said I not to thee, that if 
 thou wouldefi believe, thou JJjouldefi fee the glory of 
 God? 
 
 I Cor. XV. ^^. death, where is thy fiing? O 
 grave, where is thy viSlory ? 56. The fiing of death is 
 Jin, and the firength of fin is the Law. ^j. But thanks 
 be to God, who giveth us the viBory through our Lord 
 'Jefus Chrifi. 58. Lord, make incjiedjaji and imfnov- 
 able, always abounding in the work of the Lord : For I 
 know that my labour is not in vain in the Lord. 
 
 The Prayer for the Grace aitd firengths of Faith. 
 
 OHOLY and eternal fefus, who didft die for me 
 and all mankind, aboli filing our lin, reconciling 
 us to God, adopting us into the portion of thine 
 heritage, and eftablifhing with us a covenant of Faith 
 and Obedience, making our Souls to rely upon fpi- 
 ritual ftrengths, by the fupports of a holy belief, and 
 the expectation of rare promifes, and the infallible
 
 ^•4. FAITH IN SICKNESS. i8i 
 
 truths of God : O let me for ever dwell upon the 
 rock, leaning upon thy arm, believing thy word, 
 trufting in thy promifes, waiting for thy mercies, 
 and doing thy commandments ; that the Devil may 
 not prevail upon me, and my own weaknefTes may 
 not abufe or unfettle my perfuafions, nor my fins 
 difcompofe my juft confidence in thee and thy eter- 
 nal mercies. Let me always be thy fervant and thy 
 difciple, and die in the communion of thy Church, 
 of all faithful people. Lord, I renounce whatfoever 
 is againft thy truth ; and if fecretly I have or do be- 
 lieve any falfe propofition, I do it in the fimplicity 
 of my heart and great weaknefs ; and if I could dif- 
 cover it, would dafh it in pieces by a folemn dif- 
 claiming it : For thou art the Way, the Truth and 
 the Life. And I know that whatfoever thou haft 
 declared, that is the truth of God : and I do firmly 
 adhere to the Religion thou haft taught, and glory in 
 nothing fo much as that I am a Chriftian, that thy 
 Name is called upon me. O my God, though I die, 
 yet will I put my truji in thee. In thee, O Lord, have 
 I trujied ; let me never be confouizded. Amen. 
 
 SECT V. 
 
 Of the Pra5iice of the Grace of Repentance in the 
 Time of Sicknefs. 
 
 lEN generally do very much dread fudden 
 death, and pray againft it paffionately; and 
 certainly it hath in it great inconveniences 
 accidentally to men's eftates, to the fettlement of 
 families, to the culture and trimming of fouls, and it
 
 i82 REPENTANCE C. 4. 
 
 robs a man of the bleffings, which may be confequent 
 to ficknefs, and to the paffive graces and holy con- 
 tentions of a Chriftian, while he defcends to his grave 
 Defcendifti ad oiym- without an adverfary Of a trial : and 
 
 pia; f, nemo prater te, ^^ ^^^ ^^ ^^J^^j^ ^^ f^^^J^ 
 
 coronam habes, victonam o / 
 
 non habes. Sen. ^ difad Vantage, that a fudden death 
 
 would be a great evil, even to the moft excellent 
 perfon, if it ilrikes him in an unlucky circumftance. 
 But thefe confiderations are not the only ingredients 
 into thofe men's difcourfe who pray violently againft 
 fudden deaths ; for poflibly, if this were all, there 
 may be in the condition of fudden death fomething 
 to make recompenfe for the evils of the over-hafty 
 accident. For certainly, it is a lefs temporal evil to 
 fall by the rudenefs of a Sword, than the violences of 
 a Fever, and the Axe is much a lefs affliction than 
 a Strangury; and though a ficknefs tries our virtues, 
 yet a fudden death is free from temptation : a fick- 
 nefs may be more glorious, and a fudden death more 
 . ^ , . , fafe. The deadeji deaths are hefty 
 
 Mitius ille pent lubita -^ -^ 
 
 qui mugitiir iinda the fliortcft and lean: premeditate, 
 
 Qiiam lua tiui liciiiidishra- r /-^ r r ' \ \ t\i' hi 
 
 chia lafiat aquis. 10 Lajar laid : and rliny called a 
 
 rtiort death the greateji fortune of a 
 
 7naiis Ufe. For even good men have been forced to 
 
 Eiiam innocentcs cogit au undcccncy of deportmcnt by the 
 
 mentiri dolor. • -, r • j /o • i 
 
 , . .... ,, . Violences or pain : and Licero ob- 
 
 Iple illigatus pclte iiite- ' 
 
 rimor tcxtiii. fervcs conccming Hercules y that he 
 
 was broken in pieces with pain even then when he 
 fought for immortality by his death, being tortured 
 with -A plague knit up in the lappet of his fliirt. And 
 therefore as a fudden death certainly lofes the rewards 
 of a holy ficknefs, fo it makes that a man (liall not 
 fo much hazard and lofc the rewards of a holy life.
 
 6*. 5- IN TIME OF SICKNESS. 183 
 
 But the fecret of this affair is a worfe matter : men 
 live at that rate, either of an habitual wickednefs, 
 or elfe a frequent repetition of fingle a6ts of killing 
 and deadly fins, that a fudden death is the ruin of all 
 their hopes, and a perfedl confignation to an eternal 
 forrow. But in this cafe alfo is a lingering licknefs : 
 for our licknefs may change us from life to health, 
 from health to ftrength, from flrength to the iirm- 
 nefs and confirmation of habitual graces ; but it can- 
 not change a man from death to life, and begin and 
 finifh that procefs which fits not down but in the 
 bofom of bleffednefs. He that wafhes in the morn- 
 ing when his bath is feafonable and Lavo debita hora et 
 
 healthful, is not only made clean, rem^e'JVanJuTnem'llrvetl 
 
 but fprightly, and the blood is briik ^'g^''^ ^^ p^"^-"^ Pf ^^- 
 
 i o J ' vacrum mortuus polluin. 
 
 and coloured like the firfl fprlnging "Tertui. Apoi. c 42. 
 of the morning ; but they that wa{h their dead cleanfe 
 the fkin, and leave palenefs upon the cheek, and 
 ftiffnefs in all the joints. A Repentance upon our 
 death-bed is like wafhing the corfe, it is cleanly and 
 civil, but makes no change deeper than the fkin. 
 But God knows, it is a cuftom fo to wafh them that 
 are going to dwell with duft, and to be buried in the 
 lap of their kindred e^LVth, but all — Cognata faece fepuiti. 
 their lives' time wallow in pollutions without any 
 wafhing at all ; or if they do, it is like that of the 
 Darda?ii, who wafhed but thrice , , 
 
 AapSami; Touf aTTo Tdf IX- 
 
 all their life-time, when they are ^^'f^o; axouo- r^k Muia-eaj 
 
 . fAoyov 'TrafcL VaVTa Tov iavrSiv 
 
 born, and when they marry, and ^/ov, if a/va-v, x^j ya^oSvraj, 
 when they die ; when they are bap- jE\hn. lib. 4. var. hift. 
 tized, or againfl a folemnity, or for "P" ^" 
 
 the day of their funeral : butthefe are but ceremonious 
 wafhings, and never purify the Soul, if it be flained
 
 1 84 REPENTANCE C. 4. 
 
 and hath fullied the whitenefs of its baptifmal robes. 
 
 * God intended we fhould live a holy life, * he 
 
 contracted with us in Jefus Chrift for a holy life, 
 
 ,,. , . ,., „ * he made no abatements of the 
 
 Vide Aug. lib. I . Horn. 
 
 4. et feim. 57. de Tem- ftridieft fenfe of it, but fuch as did 
 
 pore. Fauftum ad Pauli- rr '^ 1 -11 
 
 num Ep. I. in Bibiioth. necenarily comply with human m- 
 
 tom. c. vet. edit. Concil. r •.• n^i •!•,• .1 . • 
 
 Areiat. I. c. 3. Carthag. nrmities or poliibilities ; that is, 
 +• "P- 7' ^- he underflood it in the fenfe of 
 
 Repentance, which ftill is fo to renew our duty, that 
 it may be a holy life in the fecond fenfe ; that is, 
 fome great portion of our life to be fpent in living 
 as Chriftians fliould. * A refolving to repent upon 
 our death-bed is the greateft mockery of God in the 
 world, and the moft perfed: contradictory to all his 
 excellent defigns of mercy and holinefs : for there- 
 fore he threatened us with Hell if we did not, and 
 he promifed Heaven if we did live a holy life : 
 and a late Repentance promifes Heaven to us upon 
 
 Quis luce fiiprema Other conditions, even when we 
 
 ^'i^gl'itZrLf" "" l^ave lived wickedly. * It renders 
 sii. jtai. Lis. a man ufelefs and intolerable to the 
 world ; taking off the great curb of Religion, of fear 
 and hope, and permitting all impiety with the great- 
 eft impunity and encouragement in the world. *By 
 Sic contra rerum naturi: this means we fee fo many 7ro(.:^otg 
 CoTuTma^Hs frugibus ^oXuxpoviovg, z^Philo calls them, or, 
 
 °^^ '■^■^'■■'■'- as the Prophets, pueros centufn an- 
 
 norwriy children of almoft an hundred years old, upon 
 whofe grave we may write the infcription which was 
 
 .... , . upon the tomb oi Shnilis in Xiphi- 
 
 In Adrian. 2i/*iX(ir (xiv / i 
 
 iyjaida. KtiTai, Sio'ui /xh ir„ ////, Hcrc lie Hcs wlio was fo many 
 
 years, but /ivea but leven. * And 
 
 the cuuric of Nature runs counter to the perfedt de-
 
 S.^. IN TIME OF SICKNESS. 185 
 
 figns of Piety; and *'God, who gave us a life to live 
 to him, is only ferved at our death, w^hen we die to 
 all the world ; * and we undervalue the great pro- 
 mifes made by the Holy 'Jefus^ for which the piety, 
 the fl:ri(flefl unerring piety often vide the Life of chrift, 
 
 ^1 /- 1 • , . DIfc. of Repentance; 
 
 thouland ages is not a proportion- Rule of Holy Living, 
 able exchange: yet we think it a chap. 4. Sea. of Repent- 
 
 o J ance ; and volume or 
 
 hard bargain to get Heaven, if we Seim. Serm. 5, 6. 
 be forced to part with one luft, or live foberly 
 twenty years ; but, like Demetrius Afer, (who having 
 lived a Have all his life-time, yet Ne tamen ad stygias 
 defiring to defcend to his grave in ^"/.^^ defcenderet 
 freedom, be^^ed manumiflion of Uieret impiicitum cum 
 
 c:o^ ^ Icelerata lues, 
 
 his Lord) we lived in the bondage Cavimus — . Mart. 
 of our fin all our days, and hope to die the Lord's 
 freed men. *But above all, this courfe of a delayed 
 Repentance muft of neceffity therefore be ineffediive 
 and certainly mortal, becaufe it is an entire deftruc- 
 tion of the very formality and effential conftituent 
 reafon of Religion : which I thus demonftrate. 
 
 When God made man, and propounded to him 
 an immortal and a bleffed ftate, as the end of his 
 hopes and the perfediion of his condition, he did not 
 give it him for nothing, but upon certain conditions ; 
 which although they could add nothing to God, yet 
 they were fuch things which man could value, and 
 they were his beft : and God had made appetites of 
 pleafure in man, that in them the fcene of his Obe- 
 dience (hould lie. For when God made inftances 
 of man's Obedience, he i o either commanded fuch 
 things to be done which man did naturally delire, 
 or 2. fuch things which did contradict his natural 
 defires, or 3. fuch which were indifferent. Not
 
 i86 REPENTANCE C. 4. 
 
 the firfl and the laft : for it could be no effect of 
 love or duty towards God for a man to eat when he 
 was impatiently hungry, and could not ftay from 
 eating ; neither was it any contention of obedience 
 or labour of love for a man to look Eaftward once 
 a day, or turn his back when the North wind blew 
 fierce and loud. Therefore for the trial and inftance 
 of obedience, God made his laws fo, that they fhould 
 lay reftraint upon man's appetites, fo that man might 
 part with fomething of his own, that he may give to 
 God his will, and deny it to himfelf for the intereft 
 of his fervice : and Chaftity is the denial of a violent 
 defire, and Juftice is parting with money that might 
 help to enrich me, and Meeknefs is a huge contra- 
 did:ion to Pride and Revenge ; and the wandering 
 of our eyes, and the greatnefs of our fancy, and our 
 imaginative opinions are to be lefTened, that we may 
 ferve God. There is no other way of ferving God, 
 we have nothing elfe to prefent unto him ; we do 
 not elfe give him any thing or part of ourfelves, but 
 when we for his fake part with what we naturally 
 defire ; and difficulty is efi^entlal to Virtue, and with- 
 out choice there can be no reward, and in the fatlf- 
 fa(ftion of our natural defires there is no eledlion, we 
 run to them as beafis to the river or the crib. If 
 therefore any man fliall teach or pradlife fuch a Re- 
 ligion that fatisfies all our natural defires in the days 
 of defires and paffion, of luft and appetites, and only 
 turns to CJod when his appetites are gone, and his 
 defires ceafe ; this man hath overthrown the very 
 being of Virtues, and the cfiential conftitution of 
 Religion : Religion is no Religion, and Virtue is no 
 adt of choice, and Reward comes by chance and
 
 S,s. IN TIME OF SICKNESS, 187 
 
 without condition, if we only are religious when we 
 cannot choofe, if we part with our money when we 
 cannot keep it, with our lufl when we cannot aft it, 
 with our defires when they have left us. T)eath is 
 a certain mortijier; but that mortification is deadly, 
 not ufeful to the purpofes of a fpiritual life. When 
 we are compelled to depart from cogimur a fuetis animum 
 our evil cuftoms, and leave to live ^KSla^t'vive.e 
 that we may begin to live, then defmimus. Com.Gaii. 
 we die to die ; that life is the prologue to death, and 
 thenceforth we die eternally. 
 
 S. Cyril fpeaks of certain people that chofe to 
 worfhip the Sun becaufe he was a day God ; for, be- 
 lieving that he was quenched every night in the Sea, 
 or that he had no influence upon them that light up 
 candles and lived by the light of fire, they were con- 
 fident they might be Atheifts all night and live as 
 they lifl. Men who divide their little portion of 
 time between Religion and Pleafures, between God 
 and God's enemy, think that God is to rule but in 
 his certain period of time, and that our life is the 
 flage for paffion and folly, and the day of death for 
 the work of our life. But as to God both the day 
 and the night are alike, fo are the firft and lafl of our 
 days ; all are his due, and he will account feverely 
 with us for the follies of the firfl, and the evil of 
 the laft. The evils and the pains are great which 
 are referved for thofe who defer GnofTms h^c Rhadaman- 
 their reftitution to God's favour j'jgL,^'^'' ^"■'^'"' 
 till their death. And therefore Caftigatque, auditque do- 
 
 los, lubigitque raten 
 
 Antijlhenes faid well. It is not the Qi'^e q">s apud iiiperos 
 
 . Ill 11 IT 1 fuito lastatus inani 
 
 happy death, but the happy lije, that DiituiitinfeiamcommifTa 
 makes man happy. It is in Piety as ^'K>^^ !i°«Ji"*6.
 
 1 88 REPENTANCE C. 4. 
 
 cineri gloria fera venit. 1" Fame and rcputation ; he fe- 
 Mart. cures a good name but loofely that 
 trufts his fame and celebrity only to his afhes ; and 
 it is more a civility than the bajis of a firm reputa- 
 tion, that men fpeak honour of their departed rela- 
 tives : but if their life be virtuous, it forces honour 
 from contempt, and fnatches it from the hand of 
 ^ ... J , envy, and it fliines through the 
 
 1 u mini, quod rarum eft, ^. _ ° . 
 
 vivo fubiime dedifti crcvIces of detracftlon, and as it 
 
 Nomen, ab exfequiisquod . 111 i r 1 1- • r 
 
 dare fama loiet. anomted the head or the living, lo 
 
 ^^"^' it embalms the body of the dead. 
 From thefe premifes it follows, that when we dif- 
 courfe oi ajick maris repentance, it is intended to be, 
 not a beginning, but the profecution and confum- 
 mation of the covenant of Repentance, which Chrift 
 ftipulated with us in Baptifm, and which we needed 
 all our life, and which we began long before this laft 
 arreft, and in which we are now to make farther 
 progrefs, that we may arrive to that integrity and 
 fulnefs of duty, that our fins tnay be 
 
 Acts 3. 19. •' , '^ ^ -^ . 
 
 D lot ted out^ when the times of refreJJiing 
 JJiall come from the prefence of the Lord. 
 
 SECT. VI. 
 
 Rules for the PraBice of Repentance in Sicknefs. 
 
 I. 
 
 \ET the fick man confider at what gate this 
 Sicknefs entered: and if he can difcover the 
 particular, let him inftantly, pafiionately, 
 and with great contrition dafli the crime in pieces.
 
 S.6. IN TIME OF SICKNESS. 189 
 
 left he defcend into his grave in the midfl: of a fin, 
 and thence remove into an ocean of eternal forrow. 
 But if he only fuffers the common fate of man, and 
 knows not the particular inlet, he is to be governed 
 by the following meafures. 
 
 2 . Enquire into the Repentance of thy former life 
 particularly; whether it were of a great and perfect 
 grief, and produ6tive of fixed refolutlons of holy 
 living and redudive of thefe to ad: ; how many days 
 and nights we have fpent in forrow or care, in ha- 
 bitual and adual purfuance of Virtue ; what inftru- 
 ment we have chofen and ufed for the eradication 
 of fin; how we have judged ourfelves, and how 
 punifhed ; and, in fome, whether we have by the 
 grace of Repentance changed our life from criminal 
 to virtuous, from one habit to another ; and whether 
 we have paid for the pleafure of our fm by fmart or 
 forrow, by the effulion of Alms, or pernodations or 
 abodes in Prayers, fo as the fpirit hath been ferved 
 in our Repentance as earneflly and as greatly as our 
 appetites have been provided for in the days of our 
 fhame and folly. 
 
 3. Supply the imperfedions of thy repentance by 
 a general or univerfal forrow for the fins not only 
 fince the lafl Communion or abfolution, but of thy 
 whole life ; for all fins known or unknown, repented 
 and unrepented, of ignorance or infirmity, which 
 thou knoweft, or which others have accufed thee 
 of; thy clamorous and thy whifpering fins, the fins 
 of fcandal and the fins of a fecret confcience, of the 
 flefh and of the fpirit : for it would but be a fad 
 arreft to thy Soul wandering in ftrange and unufual 
 regions, to fee a fcroll of uncancelled fins reprefented
 
 190 REPENTANCE C. 4. 
 
 and charged upon thee for want of care and notices, 
 and that thy Repentance (hall become invalid becaufe 
 of its imperfections. 
 
 4. To this purpofe it is ufually advifed by Spiritual 
 perfons, that the fick ?fian make an univerfal confejjioriy 
 or a renovation and repetition of all the particular 
 confeffions and accufations of his v^hole life ; that 
 now at the foot of his account he may reprefent the 
 fum total to God and his Confcience, and make pro- 
 vifions for their remedy and pardon according to his 
 prefent poffibilities. 
 
 5. Now is the time to make reflex aBs of Repent- 
 ance : that as by a general Repentance we fupply the 
 want of the juft extenlion of parts ; fo by this we 
 may fupply the proper meafures of the intenfion of 
 degrees. In our health we can confider concerning 
 our own ad:s whether they be real or hypocritical, 
 effential or imaginary, lincere or upon interefl, inte- 
 gral or imperfed:, commenfurate or defed:ive. And 
 although it is a good caution of fecurities, after all 
 our care and diligence, ilill to fufped: ourfelves and 
 our own deceptions, and for ever to beg of God par- 
 don and acceptance in the union of Chrift's Paffion 
 and IntercefTion : yet, in proper fpeaking, reflex ads 
 of Repentance, being a fuppletory after the imper- 
 fcdion of the dircB, are then mod fit to be ufed 
 when we cannot proceed in and profecute the dired: 
 adions. To repent becaufe we cannot repent, and 
 to grieve becaufe we cannot grieve, was a device in- 
 vented to ferve the turn of the mother o^ Peter Gra- 
 tian: but it was ufed by her, and fo advifed to be, 
 in her ficknefs, and laft adions of Repentance : For 
 in our pcrfed health and underftanding if we do not
 
 S.6. IN riME OF SICKNESS. 191 
 
 underftand our firft adt, we cannot difcern our fecond; 
 and if we be not forry for our fins, we cannot be forry 
 for want of forrows : it is a contradidlion to fay we 
 can; becaufe want of forrow to which we are obHged 
 is certainly a great fin ; and if we can grieve for that, 
 then alfo for the reft ; if not for all, then not for this. 
 But in the days of weaknefs the cafe is otherwife ; 
 for then our adions are imperfed:, our difcourfe 
 weak, our internal a6tions not difcernible, our fears 
 great, our work to be abbreviated, and our defe(fts to 
 be fupplied by fpiritual arts : and therefore it is pro- 
 per and proportionate to our ftate, and to our necef- 
 fity, to beg of God pardon for the imperfe6tions of 
 our Repentance, acceptance of our weaker forrows, 
 fupplies out of the treafures of grace and mercy. 
 And thus repenting of the evil and unhandfome ad- 
 herencies of our Repentance, in the whole integrity 
 of the duty it will become a Repetttance not to be re- 
 pented of. 
 
 6. Now is the time beyond which the fick man 
 muft at no hand defer to jnake re/ii- 
 
 ^^ ^ Ou pendre, ou rendre, 
 
 tUtion of all his Unjuji poJfeJ/ionSy or ou les peines d'enfer at- 
 
 other men's rights, and fatisfac- 
 tions for all injuries and violences, according to his 
 obligation and poffibilities : for although many cir- 
 cumftances might impede the acting it in our life- 
 time, and it was permitted to be deferred in many 
 cafes, becaufe by it juftice was not hindered, and 
 oftentimes piety and equity were provided for ; yet 
 becaufe this is the lafl fcene of our life, he that does 
 not adl it fo far as he can, or put it into certain con- 
 ditions and order of effecfling, can never do it again, 
 and therefore then to defer it is to omit, and leaves
 
 192 REPENTANCE C. 4. 
 
 the Repentance defedive in an integral and confti- 
 tuent part. 
 
 7. Let the iick man be diligent and watchful, that 
 the principle of his Repentance be Contrition^ or for- 
 row for fins, commenced upon the love of God. 
 For although forrow for fins upon any motive may 
 lead us to God by many intermedial paffages, and is 
 the threfhold of returning finners ; yet it is not good 
 nor effediive upon our death-bed ; becaufe Repent- 
 ance is not then to begin, but muft then be finifhed 
 and completed ; and it is to be a fupply and prepa- 
 ration of all the imperfections of that duty, and 
 therefore it muft by that time be arrived to Contri- 
 tion, that is, it muft have grown from Fear to Love, 
 from the paflions of a Servant to the affections of a 
 Son. The reafon of which (befides the precedent) 
 is this, Becaufe when our Repentance is in this 
 ftate, it fuppofes the man alfo in a ftate of grace, a 
 well-grown Chriftian, for to hate fin out of the love 
 of God is not the felicity of a new Convert, or an 
 infant Grace, (or if it be, that love alfo is in its in- 
 fancy;) but it fuppofes a good progrefs, and the man 
 habitually virtuous, and tending to perfection : and 
 therefore Contrition, or Repentance fo qualified is 
 ufeful to great degrees of pardon, becaufe the man 
 is a gracious perfon, and that virtue is of good de- 
 gree, and confequcntly a fit employment for him that 
 fliall work no more, but is to appear before his Judge 
 to receive the hire of his day. And if his Repent- 
 ance be Contrition even before this ftate of ficknefs, 
 let it be increafed by fpiritual arts, and the proper 
 exercifes of Charity.
 
 S. 6. IN TIME OF SICKNESS. 193 
 
 Means of exciting Contrition^ or Repentance of Sins ^ 
 proceeding from the Love of God. 
 
 TO which purpofe the lick man may confider, 
 and is to be reminded, (if he does not) that 
 there are in God all the motives and caufes of Ami- 
 ability in the world : * That God is fo infinitely 
 good, that there are fome of the greateft and moft 
 excellent fpirits of Heaven whofe work, and whofe 
 felicity, and whofe perfections, and whofe nature it 
 is, to flame and burn in the brighteft and moft ex- 
 cellent love : * That to love God is the greateft glory 
 of Heaven : * That in him there are fuch excellen- 
 cies, that the fmalleft rays of them communicated 
 to our weaker underftandings are yet fufficient to 
 caufe ravifhments, and tranfportations, and fatisfac- 
 tions, and joys unfpeakable and full of glory , * That all 
 the wife Chriftians of the world know and feel fuch 
 caufes to love God, that they all profefs themfelves 
 ready to die for the love of God, * And the Apoftles 
 and millions of the Martyrs did die for him : * and 
 although it be harder to live in his love, than to die 
 for it, yet all the good people that ever gave their 
 names to Chrift did for his love endure the crucifying 
 their lufts, the mortification of their appetites, the 
 contradictions and death of their moft paffionate, 
 natural defires : *That Kings and Queens have quit- 
 ted their Diadems, and many married Saints have 
 turned their mutual vows into the love oifefus, and 
 married him only, keeping a virgin chaftity in a 
 married life, that they may more tenderly exprefs 
 their love to God : *That all the good we have de- 
 rives from God's love to us, and all the good we can 
 H. D. o
 
 194 REPENTANCE C. 4. 
 
 hope for is the effed: of his love, and can defcend 
 only upon them that love him : * That by his love 
 it is that we receive the holy JefuSj *and by his love 
 we receive the holy Spirit, *and by his love we feel 
 peace and joy within our fpirits, *and by his love 
 we receive the myfterious Sacrament. *And what 
 can be greater, than that from the goodnefs and love 
 of God we receive yefus Chrift, and the holy Ghoft, 
 and Adoption, and the inheritance of fons, and to be 
 co-heirs with Jefusj and to have pardon of our fins, 
 and a divine nature, and reftraining grace, and the 
 grace of fand:ification, and reft and peace within us, 
 and a certain expectation of glory ? * Who can 
 choofe but love him who, when we had provoked 
 him exceedingly, fent his fon to die for us, that we 
 might live with him ; who does fo defire to pardon 
 us and fave us, that he hath appointed his only Son 
 continually to intercede for us ? * That his love is fo 
 great, that he offers us great kindnefs and entreats us 
 to be happy, and makes many decrees in Heaven 
 concerning the intereft of our Soul, and the very pro- 
 vifion and fupport of our perfons, *That he fends 
 an Angel to attend upon every of his fervants, and 
 to be their guard and their guide in all their dangers 
 and hoftilities : *That for our fakes he retrains the 
 Devil, and puts his mightinefs in fetters and reftraints, 
 and chaftifes his malice with decrees of grace and 
 fafcty : *That he it is who makes all the creatures 
 fcrvc us, and takes care of our fleeps, and preferves 
 all plants and elements, all minerals and vegetables, 
 all beads and birds, all fiflies and infed:s, for food to 
 us and for ornament, for phyfic and inftrudiion, for 
 variety and wonder, for delight and for Religion :
 
 S.6. IN TIME OF SICKNESS. 195 
 
 *That as God is all good in himfelf, and all good 
 to us, fo fin is diredily contrary to God, to Reafon, 
 to Religion, to Safety and Pleafure and Felicity : 
 *That it is a great diflionour to a man's fpirit to have 
 been made a fool by a weak temptation and an empty 
 luft ; and to have rejeded God, who is fo rich, fo 
 wife, fo good, and fo excellent, fo delicious, and fo 
 profitable to us: *That all the Repentance in the 
 world of excellent men does end in Contrition, or a 
 forrow for fins proceeding from the love of God ; 
 becaufe they that are in the fiate of Grace do not fear 
 Hell violently, and fo long as they remain in God's 
 favour, although they fufier the infirmities of men, 
 yet they are God's portion ; and therefore all the 
 Repentance of juft and holy men, which is certainly 
 the befi:, is a Repentance not for lower ends, but 
 becaufe they are the friends of God, and they are full 
 of indignation that they have done an adt againfi: the 
 honour of their Patron, and their deareft Lord and 
 Father : *That it is a huge imperfecftion and a fi:ate 
 of weaknefs to need to be moved with fear or tem- 
 poral refpedis, and they that are fo, as yet are either 
 immerged in the affecftions of the world or of them- 
 felves : and thofe men that bear fuch a character are 
 not yet efteemed laudable perfons, or men of good 
 natures, or the fons of Virtue : *That no Repentance 
 can be lafi:ing that relies upon any thing but the love 
 of God ; for temporal motives may ceafe, and con- 
 trary contingencies may arife, and fear of Hell may 
 be expelled by natural or acquired hardnefi^es, and is 
 always the leaft when we have mofi: need of it, and 
 moil: caufe for it ; for the more habitual our fins are, 
 the more cauterized our Confcience is, the lefs is the
 
 196 REPENTANCE C. 4. 
 
 fear of Hell, and yet our danger is much the greater : 
 *That although fear of Hell or other temporal mo- 
 tives may be the firft inlet to a Repentance, yet 
 Repentance in that conflitution and under thofe cir- 
 cumftances cannot obtain pardon, becaufe there is in 
 that no union with God, no adheiion to Chrift, no 
 endearment of paffion or of fplrit, no fimilitude or 
 conformity to the great inftrument of our Peace, our 
 glorious Mediator : for as yet a man is turned from 
 his fin, but not converted to God ; the firft and laft 
 of our returns to God being Love, and nothing but 
 Love : for Obedience is the firft part of Love, and 
 Fruition is the laft; and becaufe he that does not 
 love God cannot obey him, therefore he that does 
 not love him cannot enjoy him. 
 
 Now that this may be reduced to practice, the 
 lick man may be advertifed that in the actions of 
 Repentance ^he feparate low, temporal, fenfual and 
 felf-ends from his thoughts, and fo do his Repen- 
 tance, *that he may flill refled: honour upon God, 
 *that he confefs his juftice in punifliing, *that he 
 acknowledge himfelf to have deferved the worft of 
 evils, *that he heartily believe and profefs that if he 
 perifli finally, yet that God ought to be glorified by 
 that fad event, and that he hath truly merited fo in- 
 tolerable a calamity: *that he alfo be put to make 
 adls of eledlion and preference, profefiing that he 
 would willingly endure all temporal evils rather than 
 be in the disfavour of God or in the flate of fin ; for 
 by this laft inftance he will be quitted from the fuf- 
 picion of leaving fin for temporal refpedts, becaufe 
 he by an ad: of imagination or feigned prefence of
 
 S.6. IN TIME OF SICKNESS, 197 
 
 the objedl to him, entertains the temporal evil that 
 he may leave the fin ; and therefore, unlefs he be a 
 hypocrite, does not leave the fin to be quit of the 
 temporal evil. And as for the other motive of leav- 
 ing fin out of the fear of Hell, becaufe that is an 
 evangelical motive conveyed to us by the Spirit of 
 God, and is immediate to the love of God; if the 
 School-men had pleafed, they might have reckoned 
 it as the handmaid, and of the retinue of Contrition: 
 but the more the confiderations are fublimed above 
 this, of the greater efl^ed: and the more immediate to 
 pardon will be the Repentance. 
 
 8. Let the fick perfons do frequent anions of Repen- 
 tance by way of Prayer for all thofe fins which are f pi- 
 ritual, and in which no rejiitution or fat isf a 51 ion ?nate- 
 rial can be made, and whofe contrary aBs cannot in kind 
 be exercifd. For penitential Prayers in fome cafes 
 are the only infi:ances of Repentance that can be. 
 An Envious man, if he gives God hearty thanks for 
 the advancement of his brother, hath done an a<fl 
 of mortification of his Envy, as diredily as corporal 
 aufterities are an a6t of Chafi:ity, and an enemy to 
 Uncleannefs : and if I have feduced a perfon that is 
 dead or abfent, if I cannot refi:ore him to fober coun- 
 fels by my difcourfe and undeceiving him, I can only 
 repent of that by way of Prayer : and Intemperance 
 is no way to be refcinded or puniflied by a dying 
 man, but by hearty Prayers. Prayers are a great help 
 in all cafes ; in fome they are proper a6ts of Virtue, 
 and dired: enemies to fin : but although alone and in 
 long continuance they alone can cure fome one or 
 fome few little habits, yet they can never alone change
 
 198 REPENTANCE C. 4. 
 
 the flate of the man ; and therefore are intended to 
 be a fuppletory to the imperfedions of other ad:s ; 
 and by that reafon are the proper and moft pertinent 
 employment of a Clinic or death-bed penitent. 
 
 9. In thofe fins whofe proper cure \^ Mortification 
 corporal, the fick man is to fupply that part of his 
 Repentance by a patient fubmillion to the rod of 
 ficknefs : for ficknefs does the work of penances, or 
 {harp afflictions and dry diet, perfectly well : to 
 which if we alfo put our wills, and make it our ad: by 
 an after-eledion, by confeffing the juftice of God, by 
 bearing it fweetly, by begging it may be medicinal, 
 there is nothing wanting to the perfection of this 
 part, but that God confirm our Patience, and hear 
 
 our prayers. When the Q;uilty man 
 
 Quid debent Isefi fa- ^ -^ f / . . 
 
 cere, ubi lei ad pcenam runs to puniOiment, the injiired 
 ^ perfon is prevented, and hath no 
 
 whither to go but to forgivenefs. 
 
 10. I have learned but of one fuppletory more for 
 the perfection and proper exercife of a fick man's 
 Repentance ; but it is fuch a one as will go a great 
 way in the abolition of our paft fins, and making our 
 peace with God, even after a lefs fevere life ; and that 
 is, That the fick man do fome heroical actions in the 
 matter of Charity, or Religion, of Juftice, or Seve- 
 rity. There is a ftory of an infarnous Thief, who 
 having begged his pardon of the Emperor Mauricius, 
 was yet put into the Hofpital of S. Sampfony where 
 he fo plentifully bewailed his fins in the laft agonies 
 of his death, that the Phyfician who attended found 
 him unexpectedly dead, and over his face a handker- 
 chief bathed in tears; and foon after fome body or 
 other ]7rctended to a revelation of this man's beati-
 
 ^.6. IN TIME OF SICKNESS. 199 
 
 tude. It was a rare gift that was noted in this man, 
 which begot in that age a confidence of his being 
 faved ; and t/iat confidence (as things then went) was 
 quickly called a Revelation. But it was a ftranger 
 feverity which is related by Thomas Cantiprataniis 
 concerning a young Gentleman condemned for Rob- 
 bery and violence, who had fo deep a fenfe of his fin, 
 that he was not content with a fmgle death, but 
 begged to be tormented, and cut in pieces joint by 
 joint, with intermedial fenfes, that he might by fuch 
 a fmart fignify a greater forrow. Some have given 
 great eftates to the poor and to Religion ; fome have 
 built Colleges for holy perfons ; many have fuffered 
 Martyrdom : and though thofe that died under the 
 condudl of the Maccabees in defence of their Coun- 
 try and Religion had pendents on their breads con- 
 fecrated to the idols of the 'Jamnenfes; yet that they 
 gave their lives in fuch a caufe with fo great a duty, 
 (the biggeft things they could do or give) it was 
 efleemed to prevail hugely towards the pardon and 
 acceptation of their perfons. An heroic action of 
 Virtue is a huge compendium of Religion ; For if it 
 be attained to by the ufual meafures and progrefs of a 
 Chriftian, from inclination to a6l, from ad: to habit, 
 from habit to abode, from abode to reigning, from 
 reigning to perfed: poflellion, from pofleffion to ex- 
 traordinary emanations, that is, to heroic adions, then 
 it muft needs do the work of man, by being fo great 
 towards the work of God : but if a man comes x}[{\- 
 th.Q,v per faltimiy or on a fudden (which is feldom feen) 
 then it fuppofes the man always well inclined, but 
 abufed by accident or hope, by confidence or igno- 
 rance ; then it fuppofes the man for the prefent in a
 
 200 REPENTANCE C. 4. 
 
 great fear of evil, and a paffionate defire of pardon ; 
 it fuppofes his apprehenficns great, and his time lit- 
 tle ; and what the event of that will be, no man can 
 tell : but it is certain that tofome purpofes God will 
 account for our Religion on our death-bed, not by 
 the meafures of our time, but the eminency of affec- 
 Vera ad Deum conver- tion (as faid Cekfiine the firft ;) that 
 
 fio in ultimis pofitorum • r r .^ * ^T. /l ^ 
 
 mente potius eft sftiman- IS, fuppofing the man m the Itate 
 da quam tempore. Ep. f Qracc, or iu the rcvealcd poffi- 
 
 2. c. 2. Vera converlio ' r 
 
 fcii. ab infideiitate ad bilitv of Salvation, thcu an heroical 
 
 fidem Chrifti per Baptil- •' ^ r ^ 
 
 mum. ad: hath the reward of a longer 
 
 feries of good actions, in an even and ordinary courfe 
 of Virtue. 
 
 II. In what can remain for the perfeBmg a Jick 
 man's Repe72tance, he is to be helped by the minijlries of 
 a fpiritual Guide, 
 
 SECT. VII. 
 
 ASls of Repentance by way of Prayer and Ejaculation , 
 to be ufed efpecially by Old Men in their Age, and 
 by all Men in their Sicknefs. 
 
 "^mET us fearch and try our ways, 
 
 «s^ , . ^ J - -^ , Lam. 3. 40. 
 
 and turn again to the Lord. 
 
 4 1 . Let us lift up our hearts with our hands 
 unto God in the heavejis. 42. We have tranfgreffed 
 and rebelled ; and thou haji Jiot pardoned. 43. Thou 
 hafi covered with anger and perfecutcd us ; thou haJi 
 jlaiuy thou hdjl not pitied. 44. O cover not thyfelf 
 with a cloud; but let our prayer pafs through. 
 
 Job vii. 20. / have fnned, what Jliall I do unto 
 ihccy O thou prcfcrver of men ? why haft thou ft me
 
 S.y. IN TIME OF SICKNESS. 201 
 
 as a mark againji thee, Jo that I a?n a burthen to my- 
 felf^ 2 1 . And why doji not thou pardon my tranf- 
 grejjion^ and take away mine mi quit y ? for now Jliall 
 I Jleep in the diijl, and thou JJialt feek me in the morn- 
 ing, but I Jliali not be. 
 
 Lam. i. 18. The Lord is righteous, for I have re- 
 belled againf his comm.andments. Hear, I pray, all ye 
 people, behold my forrow. 20. Behold, O Lord, I am 
 in diflrefs, my bowels are troubled, my heart is turned 
 within me : for I have grievoufy rebelled. 
 
 Lam. V. 19. Thou, O Lord, remainejl for ever; 
 thy throne from generation to generation. 20. Where- 
 fore doJi thou forget us for ever, andforfake us fo long 
 time ? 21. Turn thou us unto thee, O Lord, and fo 
 fliall we be turned : renew our days as of old. 22. O 
 rejeB me not utterly, and be not exceeding wroth againji 
 thy fervant. 
 
 Pfal. XXV. 7. O remember not the fins of my youth, 
 nor my tranfgrejjions : but according to thy mercies re- 
 member thou me, for thy goo dnef fake, O Lord, Pfal. 
 cix. 21. Tio thou for me, God the Lord, for thy 
 Name's fake : becaufe thy mercy is good, deliver thou 
 me. 22. For I am poor and needy, and 7ny heart is 
 wounded within me. 23. I am gone like the Jliadow 
 that decUneth, I am to fed up and down as the locujl. 
 
 Luke xix. 8. Then Xzchtus food forth and f aid. 
 Behold, Lord, half of my goods I give to the poor ; and 
 if I have wronged any man, I reftore Iwn fourfold. 
 
 Pfal. cxliii. i. Hear my prayer, O Lord, and con- 
 fider my defire. Pfal. cxli. 2. Let 7?iy prayer be fet 
 forth in thy fght as the inceiife, and let the lifting up 
 of fny hands be an evening facrifice. 
 
 Pfal. cxliii. 2. And enter not into judgment with thy
 
 202 REPENTANCE C. 4. 
 
 ferva?2t; for in thy Jight fliall no man living be jujlijied. 
 10. Teach me to do the thing that pleafeth thee, y^r 
 thou art my God : let thy lowing Jpirit lead me forth 
 into the land of right eoufnefs. 
 
 Pfal. ci. I. I will [fpeak] of mercy and judgment: 
 unto thecy O Lord, will I [make my prayer.] 2. / 
 will behave my f elf wifely in a perfeB way. O when 
 wilt thou come unto ?ne ? I will walk in my lioufe with 
 a perfedl heart. 3. / will fet no wicked thing before 
 fnine eyes : I hate the work of them that turn afide : it 
 Jliall not cleave to me. 
 
 Pfal. li. 9. Hide thy face frojn my fins, and blot out 
 all mine iniquities. 10. Create in me a clean heart, O 
 God, and renew a right fpir it within me. 1 4. Deliver 
 me from Blood- guilt inefs, God, [from Malice, Envy, 
 the follies of Luft and Violences, of PafTion, etc.] 
 thou God of my falvation ; and my tongue JJmll fmg 
 aloud of thy right eoufnefs. 
 
 ij. The facrifice of God is a broken heart: a broken 
 and a contrite heart, O God, thou wilt ?2ot defpife. 
 
 Lord, I have done amifs ; I have been deceived : 
 let fo great a wrong as this be removed, and let it be 
 fo no more. 
 
 The Prayer for the Grace and P erf £1 ion of Re- 
 pentance. 
 
 I. 
 
 O ALMIGHTY God, thou art the great Judge 
 of all the world, the Father of our Lord fefus 
 Chrift, the Father of mercies, the Father of Men and 
 Angels, thou loveft not that a iinner fliould perifli, 
 but dclightcn: in our converfion and falvation, and hail:
 
 S.J. IN TIME OF SICKNESS. 203 
 
 in our Lord yefiis Chrift eflabliflied the Covenant of 
 Repentance, and promifed pardon to all them that 
 confefs their fins and forfake them : O my God, be. 
 thou pleafed to work in me what thou haft com- 
 manded fhould be in me. Lord, I am a dry tree, 
 who neither have brought forth fruit unto thee and 
 unto holinefs, nor have wept out falutary tears, the 
 inftrument of life and reftitution, but have behaved 
 myfelf like an unconcerned perfon in the ruins and 
 breaches of my Soul : but, O God, thou art ?jiy God, 
 early will I feek thee; my Soul thirjieth 
 for thee in a barren and thirjly land where 
 no water is. Lord, give jne the grace of tears and 
 pungent forrow, let my heart be as a land of rivers 
 of waters, and my head a fountain of tears : turn 
 my Sin into Repentance, and let my Repentance pro- 
 ceed to Pardon and refrefhment. 
 
 IL 
 
 SUPPORT me with thy Graces, ftrengthen me 
 with thy Spirit, foften my heart with the fire of 
 thy love, and the dew of Heaven, with penitential 
 (howers : make my care prudent, and the remaining 
 portion of my days like the perpetual watches of the 
 night, full of caution and obfervance, ftrong and re- 
 iblute, patient and fevere. I remember, O Lord, 
 that I did fm with greedinefs and paffion, with great 
 defires and an unabated choice : O let me be as great 
 in my Repentance as ever I have been in my cala- 
 mity and fliame ; let my hatred of fm be great as 
 my love to thee, and both as near to infinite as my 
 proportion can receive.
 
 204 REPENTANCE C. 4. 
 
 III. 
 
 OLORD, I renounce all afFed:ion to fin, and 
 would not buy my health nor redeem my life 
 with doing anything againfl: the laws of my God, 
 but would rather die than offend thee. O deareft 
 Saviour, have pity upon thy fervant, let me by thy 
 fentence be doomed to perpetual penance during the 
 abode of this life ; let every figh be the expreffion of 
 a Repentance, and every groan an accent of fpiritual 
 life, and every ftroke of my difeafe a punifliment of 
 my lin, and an inftrument of pardon ; that at my re- 
 turn to the land of innocence and pleafure I may eat 
 of the votive facrifice of the Supper oi the Eamby that 
 was fro7n the beginning of the world Jlain for the fins 
 of every forrowful and returning finner. O grant me 
 forrow here and joy hereafter, through yefus Chrifl:, 
 who is our hope, the refurreSiion of the dead, the 
 juftifier of a finner, and the glory of all faithful fouls. 
 Amen. 
 
 A Prayer for Pardon of Sins to be faid frequently in time 
 of Sicknefs, and in all the portions of Old Age, 
 
 I. 
 
 O ETERNAL and moft gracious Father, I hum- 
 bly throw myfelf down at the foot of thy mercy- 
 feat, upon the confidence of tliy efilmtial mercy, and 
 thy commandment, that we (\\o\i\d co?ne boldly to the 
 throne of grace, that we may find mercy in ti?ne of need. 
 C) my God, hear the prayers and cries of a finner, 
 who calls earnefily for mercy. Lord, my needs are 
 greater than all the degrees of my defire can be;
 
 S.J, IN TIME OF SICKNESS. 205 
 
 unlefs thou haft pity upon me, I perifli infinitely and 
 intolerably ; and then there will be one voice fewer 
 in the quire of fingers, who ihall recite thy praifes to 
 eternal ages. But, Lord^ in mercy 
 deliver my Soul. O Save me for thy mer- 
 cies'' fake. For^ in the fecond death there is no remem- 
 brance of thee; in that grave who Jhall give thee 
 thanks ? 
 
 II. 
 
 OJUST and dear God, my fins are innumerable, 
 they are upon my foul in multitudes, they are 
 a burthen too heavy for me to bear ; they already 
 bring forrow and ficknefs, fhame and difpleafure, 
 guilt and a decaying fpirit, a (^.n^Q of thy prefent dif- 
 pleafure, and fear of worfe, of infinitely worfe. But 
 it is to thee fo effential, fo delightful, fo ufual, fo 
 defired by thee to fhow mercy, that although my fin 
 be very great, and my fear proportionable, yet thy 
 Mercy is infinitely greater than all the world, and 
 my hope and my comfort rife up in proportions to- 
 wards it, that I truft the Devils fhall never be able 
 to reprove it, nor my own weaknefs difcompofe it. 
 Lord, thou hafl fent thy Son to die for the pardon of 
 my fms ; thou hafl given me thy holy Spirit, as a 
 feal of Adoption to confign the article of Remifiion 
 of fins ; thou hafl for all my fins flill continued to 
 invite me to conditions of Life by thy miniflers the 
 Prophets ; and thou hafl with variety of holy ad:s 
 foftened my fpirit, and pofTefTed my fancy, and in- 
 flruded my Underflanding, and bended and inclined 
 my Will, and directed or overruled my Paflions in 
 order to Repentance and Pardon : and why fhould
 
 2o6 REPENTANCE C. 4. 
 
 not thy fervant beg paffionately, and humbly hope 
 for the effed:s of all thefe thy ftrange and miracu- 
 lous ad:s of loving kindnefs ? Lord, I deferve it not, 
 but I hope thou wilt pardon all my fins ; and I beg 
 it of thee for Jefiis Chrift's fake, whom thou haft 
 made the great endearment of thy promifes, and the 
 foundation of our hopes, and the mighty inftrument 
 whereby we can obtain of thee whatfoever we need 
 and can receive. 
 
 III. 
 
 OMY God, how fhall thy fervant be difpofed to 
 receive fuch a favour, which is fo great that the 
 ever-blelTed 'Jefiis did die to purchafe it for us ; fo 
 great, that the falling angels never could hope, and 
 never fhall obtain it? Lord, / do from my foul for- 
 give all that have fnned againji me: O forgive me 
 my fins, as I forgive them that have finned againft 
 me. Lord, I coifefs ??iy fns unto thee daily ^ by the 
 accufations and fecret ad:s of Confcience ; and if we 
 confefs our fins, thou haft called it a part of juftice 
 to forgive us our fins, and to cleanfe us from all un- 
 righteoufnefs. Lord, I put my truf in thee; and 
 thou art ever gracious to them that put their truft 
 in tliee. I call upon ?ny God for mercy; and thou art 
 always more ready to hear than we to pray. But 
 all that I can do, and all that I am, and all that I 
 know of myfelf, is nothing but fin, and infirmity, 
 and mifery ; therefore I go forth of myfelf, and throw 
 myfelf wholly into the arms of thy mercy through 
 fefus Chrift, and beg of thee for his Death and 
 Pallion's fake, by his Refurrcdiion and Afcenfion, 
 by all the parts of our Redemption, and thy infinite 
 Mercy, in which thou pleafefl thyfelf above all the
 
 S.y. IN TIME OF SICKNESS. 207 
 
 works of the creation, to be pitiful and companion- 
 ate to thy fervant in the abolition of all my fins : fo 
 (hall I praife thy glories with a tongue not defiled 
 with evil language, and a heart purged by thy grace, 
 quitted by thy mercy, and abfolved by thy fentence, 
 from generation to generation. Amen. 
 
 ^« ^^ of holy R.efoliitio7i of A^nendment of Lfe in cafe 
 of Recovery. 
 
 OMOST juft and mofl: merciful Lord God, who 
 haft fent evil difeafes, forrow and fear, trouble 
 and uneafinefs, briers and thorns into the world, and 
 planted them in our houfes, and round about our 
 dwellings, to keep fin from our fouls, or to drive it 
 thence ; I humbly beg of thee that this my Sicknefs 
 may ferve the ends of the Spirit, and be a mefi^enger 
 of fpiritual life, an inftrument of reducing me to more 
 religious and fober courfes. I fay, O Lord, that I 
 am unready and unprepared in my accounts, having 
 thrown away great portions of my time in vanity, and 
 fet myfelf hugely back in the accounts of eternity; 
 and I had need live my life over again, and live it 
 better : but thy counfels are in the great deep, and 
 thy footfteps in the water ; and I know not what 
 thou wilt determine of me. If I die, I throw my- 
 felf into the arms of the holy fefiis, whom I love 
 above all things : and if I perilh, I know I have 
 deferved it ; but thou wilt not rejed; him that loves 
 thee : But if I recover, I will live by thy grace and 
 help to do the work of God, and paflionately purfue 
 my intereft of Heaven, and ferve thee in the labour 
 of love, with the charities of a holy zeal, and the dili- 
 gence of a firm and humble obedience. Lord, I will 
 dwell in thy temple, and in thy fervice; Religion fhall
 
 2o8 ^N ALT SIS OF C. 4. 
 
 be my employment, and Alms fhall be my recreation, 
 and Patience fhall be my reft, and to do thy will fhall 
 be my meat and dri?ik, and to live Jliall be Cliriji, and 
 then to die Jh all be gain. 
 
 O /pare me a little^ that I may recover my Jlrength, 
 before I go hence and be no more feen. Thy will be done 
 on earth as it is in heaven. Amen. 
 
 SECT. VIII. 
 
 An Analyfis or Refolution of the Decalogue, and the 
 fpecial precepts of the Gofpel, defer ibing the Duties 
 enjoined y and the Sins forbidden refpeBively ; for the 
 ajjifance of fick jnen in making their Confefjions to 
 God and his Minijlers, and the rendering their Re- 
 pentance more particular and perfect . 
 
 I. Thou Pialt have none other Gods but me. 
 
 \UTIES commanded are, i. To love God 
 above all things. 2. To obey him and fear 
 him. 3. To worfhip him with prayers, 
 vows, thankfgivings, prefenting to him our Souls 
 and bodies, and all fuch actions and expreffions which 
 the confent of Nations or the Laws and cuftoms of 
 the place where we live have appropriated to God. 
 4. To defign all to God's glory. 5. To enquire after 
 his will. 6. To believe all his word. 7. To fub- 
 mit to his Providence. 8. To proceed toward all 
 our lawful ends by fuch means as himfelf hath ap- 
 pointed. 9. To fpeak and think honourably of God, 
 and recite his praifes, and confefs his Attributes and 
 perfcdlions.
 
 S.S. THE DECALOGUE. 209 
 
 T/?ey Jin againji this Commandment ^ i . Who love 
 themfelves or any of the creatures inordinately and 
 intemperately. 2. They that defpife or negleft any 
 of the Divine Precepts. 3. They that pray to un- 
 known, or falfe gods. 4. They that difbelieve or 
 deny there is a God. 5. They that make vows to 
 creatures : 6. Or fay prayers to the honour of Men 
 or Women, or Angels ; as Paternojiers to the honour 
 of the Virgin Mary^ or S. Peter ^ which is a taking 
 a part of that honour which is due to God, and 
 giving it to the creature : it is a Religion paid to 
 men and women out of God's proper portion, out 
 of prayers direded to God immediately; and it is an 
 ad: contrary to that Religion which makes God the 
 laft end of all things : For this through our addrelles 
 to God palTes fomething to the creatures, as if they 
 flood beyond him ; for by the intermedial worfliip 
 paid to God, they ultimately do honour to the Man, 
 or Angel. 7. They that make confumptive obla- 
 tions to the creatures ; as the Collyridians, who of- 
 fered cakes, and thofe that burnt incenfe or candles 
 to the Virgin Mary. 8. They that give themfelves 
 to the Devil, or make contrads with him, and ufe 
 fantaftic converfation with him. 9. They that con- 
 fult Witches and Fortune-tellers. 10. They that 
 rely upon Dreams and fuperftitious obfervances : 
 II. That ufe charms, fpells, fuperftitious words and 
 charaders, verfes of Pfalms, the confecrated elements, 
 to cure difeafes, to be ihot-free, to recover ftolen 
 goods, or enquire into fecrets : 12. That are wil- 
 fully ignorant of the laws of God, or love to be de- 
 ceived in their perfuafions, that they may fin with 
 confidence. 13. They that negled to pray to God* 
 
 H. D. P
 
 210 ANALTSIS OF C. 4. 
 
 14. They that arrogate to themfelves the glory of 
 any acflion or power, and do not give the glory to 
 God, as Herod. 15. They that doubt of or difbe- 
 lieve any article of the Creed, or any propofition of 
 Scripture, or put falfe gloffes to ferve fecular or vi- 
 cious ends, againft their confcience or with violence 
 any way done to their Reafon. 16. They that vio- 
 lently or paffionately purfue any temporal end with 
 an eagernefs greater than the thing is in prudent ac- 
 count. 17. They that make Religion to ferve ill 
 ends, or do good to evil purpofes, or evil to good 
 purpofes. 18. They that accufe God of injuflice or 
 unmercifulnefs, remiflhefs or cruelty; fuch as are 
 the prefumptuous, and the defperate. 19. All Hy- 
 pocrites and pretenders to Religion, walking in forms 
 and fliadows, but denying the power of godlinefs. 
 20. All impatient perfons, all that repine or murmur 
 againft the profperities of the wicked, or the cala- 
 mities of the godly, or their own afflidlions. 21. 
 All that blafpheme God, or fpeak diflionourable 
 things of fo facred a Majefty. 22. They that tempt 
 God, or rely upon his proteftion againft his rules, 
 and without his promife, and beiides reafon, entering 
 into danger from which without a miracle they cannot 
 be refcued. 23. They that are bold in the midft of 
 judgment, and fearlefs in the midft of the Divine 
 vengeance, and the accents of his anger. 
 
 II. Comm. Thou fhalt not make to thyfelf any graven 
 image y nor ivorjliip it. 
 
 The moral duties of this Commandment are, i . To 
 worHiip God with all bodily worfliip and external 
 forms of addrcfs, accordincr to the cuftom of the
 
 S.S. THE DECALOGUE. 211 
 
 Church we live in. 2. To believe God to be a 
 fpiritual and pure fubftance, without any vifible 
 form or fhape. 3. To worfliip God in ways of his 
 own appointing, or by his proportions, or meafures 
 of Nature, and right Reafon ; or public and holy 
 cuftoms. 
 
 They fm agai?jji this Commandment, i . That make 
 any Image or picftures of the Godhead, or fancy any 
 likenefs to him. 2. They that ufe Images in their 
 Religion, defigning or addreffing any religious wor- 
 fhip to them : for if this thing could be naturally 
 tolerable, yet it is too near an intolerable for a jealous 
 God to fuffer. 3. They that deny to worfliip God 
 with lowly reverence of their bodies, according as 
 the Church exprefles her reverence to God exter- 
 nally. 4. They that invent or pra(51:ife fuperilitious 
 worlhippings, invented by man againft God's word, 
 or without reafon, or befide the public cuftoms or 
 forms of worshipping, either foolifhly or ridiculoufly, 
 without the purpofe of order, decency, proportion 
 to a wife or a religious end, in profecution of fome 
 virtue or duty. 
 
 III. Comm. Thou jh alt not take God's Name in vain. 
 
 The Duties of this Commandment are, i . To honour 
 and revere the moft holy Name of God. 2. To in- 
 vocate his Name dired:ly, or by confequence, in all 
 folemn and permitted adjurations, or public oaths.' 
 3. To ufe all things and perfons upon whom his 
 Name is called, or any ways imprinted, with a re- 
 gardful and feparate manner of ufage, different from 
 common, and far from contempt and fcorn. 4. To 
 fwear in truth and judgment.
 
 212 ANALYSIS OF C. 4. 
 
 They Jin agatnfi this Commandment , i . Who fwear 
 vainly and cuftomarily, without juft caufe, without 
 competent authority. 2. They that blafpheme or 
 curfe God. 3. They that fpeak of God without 
 grave caufe or folemn occafion. 4. They that for- 
 fwear themfelves ; that is, they that do not perform 
 their vows to God ; or that fwear, or call God to 
 witnefs to a lie. 5. They that fwear rafhly, or ma- 
 licioufly, to commit a fin, or an adt of revenge. 6. 
 They that fwear by any creature falfely, or any way 
 but as it relates to God, and confequently invokes his 
 teftimony. 7. All curious inquiries into the fecrets, 
 and intruders into the myfteries and hidden things 
 of God. 8. They that curfe God, or curfe a crea- 
 ture by God. 9. They that profane Churches, holy 
 Uteniils, holyperfons,holy cuftoms, holy Sacraments. 
 10. They that provoke others to fwear voluntarily, 
 and by defign, or incurioufly, or negligently, when 
 they might avoid it. 11. They that fwear to things 
 uncertain and unknown. 
 
 IV. Comm. Remember that thou keep holy the 
 Sabbath-day. 
 
 The Duties of this Coj72?nandment are, i . To fet 
 apart fome portions of our time for the immediate 
 offices of Religion, and glorification of God. 2. 
 That is to be done according as God or his holy 
 Church hath appointed. 3. One day in feven is to 
 be fet apart. 4. The Chriftian day is to be fubro- 
 gated into the place of the Jews' day : the Refurrec- 
 tion of Chrift and the Redemption of man was a 
 greater blcfiing than to create him. 5. God on that 
 day to lie worfliippcd and acknowledged as our
 
 S.S. THE DECALOGUE. 213 
 
 Creator, and as our Saviour. 6. The day to be 
 fpent in holy offices, in hearing Divine fervice, 
 pubh'c prayers, frequenting the Congregations, hear- 
 ing the Word of God read or expounded, reading 
 good books, meditation, alms, reconciling enmities, 
 remiffion of burthens and of offences, of debts and 
 of work : friendly offices, neighbourhood, and pro- 
 voking one another to good works ; and to this end 
 all fervile works muft be omitted, excepting necef- 
 fary and charitable offices to men or beafts, to our- 
 felves or others. 
 
 They Jin againji this Commandment , i . That do, or 
 compel or entice others to do, fervile works without 
 the cafes of neceffity or charity, to be eftimated ac- 
 cording to common and prudent accounts. 2. They 
 that refufe or negled: to come to the public affemblies 
 of the Church, to hear and affift at the Divine offices 
 entirely. 3. They that fpend the day in idlenefs, 
 forbidden or vain recreations, or the actions of lin 
 and folly, 4. They that buy and fell without the 
 cafes of permiffion. 5. They that travel unnecef- 
 fary journeys. 6. They that ad; or affift in conten- 
 tions or law-fuits, markets, fairs, &c. 7. They that 
 on that day omit their private devotion, unlefs the 
 whole day be fpent in public. 8. They that by any 
 crofs or con trad icflory anions againft the cuftoms of 
 the Church do purpofely defecrate or unhallow and 
 make the day common ; as they that in defpite and 
 contempt faft upon the Lord's day, left they may 
 celebrate the Feftival after the manner of the Chrif- 
 tians.
 
 214 AN ALT SIS OF C. 4. 
 
 V. Comm. Honour thy father a7id thy mother. 
 
 The Duties are^ i . To do honour and reverence 
 to, and to love our natural Parents. 2. To obey all 
 their domeftic commands ; for in them the fcene of 
 their authority hes. 3. To give them maintenance 
 and fupport in their needs. 4. To obey Kings and 
 all that are in authority. 5. To pay tribute and 
 honours, cuftom and reverence. 6. To do reverence 
 to the aged and all our betters. 7. To obey our 
 Maflers, fpiritual governors and Guides, in thofe 
 things which concern their feveral refped:ive intereft 
 and authority. 
 
 They Jin againji this Cojmnandment, i . That de- 
 fpife their Parent's age or infirmity. 2. That are 
 afliamed of their poverty and extradion. 3. That 
 publi(h their vices, errors and infirmities, to {hame 
 them. 4. That refufe and reject all or any of their 
 lawful commands. 5. Children that marry without 
 or againll their confent, when it may be reafonably 
 obtained. 6. That curfe them from whom they 
 receive fo many bleflings. 7. That grieve the fouls 
 of their Parents by not complying in their defires, 
 and obfervins: their circumftances. 8. That hate 
 their perfons, that mock them, or ufe uncomely jefl- 
 ings. 9. That difcover their nakednefs voluntarily. 
 10. That murmur againft their injunctions, and 
 obey them involuntarily. 11. All rebels againft 
 their Kings, or the fupreme Power, where it is le- 
 gally and juflly invefted. 12. That refufe to pay 
 tributes and impofitions impofed legally. 13. They 
 that difobey their Maflcrs, murmur or repine againft 
 their commands, abufc or deride their perfons, talk
 
 S.S. THE DECALOGUE. 215 
 
 rudely, &c. 14. They that curfe the King in their 
 
 heart, or fpeak evil of the Ruler Credebanthocgrandene- 
 
 of their people. 15. All that are s^^::-^^:^:^ 
 uncivil and rude towards aeed iurrexerat, et fi 
 
 ° Baibato cuicunque puer. 
 
 perfons, mockers and fcorners of jwven. Sat. zi. 
 
 them. 
 
 VI. Comm. Thou Jlialt do no murder. 
 
 The 'Duties are^ i . To preferve our own lives, the 
 lives of our relatives and all with whom we converfe, 
 (or who can need us, and we affift) by prudent, rea- 
 fonable and wary defences, advocations, difcoveries 
 of fnares, ^c, 2. To preferve our health, and the 
 integrity of our bodies and minds, and of others. 
 3. To preferve and follow peace with all men. 
 
 They fm agai?ijl this Com?nand?nent ^ i . That de- 
 ilroy the life of a man or woman, himfelf or any 
 other. 2. That do violence to or difmember or 
 hurt any part of the body with evil intent. 3. That 
 light duels, or commence unjuft wars. 4. They 
 that willingly haften their own or other's death. 5. 
 That by oppreffion or violence embitter the fpirits 
 of any, fo as to make their life fad, and their death 
 hafty. 6. They that conceal the dangers of their 
 neighbour, which they can fafely difcover. 7. They 
 that fow ftrife and contention among neighbours. 8. 
 They that refufe to refcue or preferve thofe whom 
 they can and are obliged to preferve. 9. They that 
 procure abortion. 10. They that threaten, or keep 
 men in fears, or hate them. 
 
 VII. Comm. Thou JJjalt not commit adultery. 
 The Duties are, i . To preferve our bodies in the
 
 2i6 ANALYSIS OF C. 4. 
 
 chaftity of a fingle life, or of marriage. 2. To keep 
 all the parts of our bodies in the care and feverities 
 of chaflity; fo that we be reftrained in our eyes as 
 well as in our feet. 
 
 T/ity fin againji this Commandment y i . Who are 
 adulterous, inceftuous, Sodomitical, or commit for- 
 nication. 2. They that commit folly alone, dif- 
 honouring their own bodies with foftnefs and wan- 
 tonnefs. 3. They that immoderately let loofe the 
 reins of their bolder appetite, though within the 
 prote(5lion of marriage. 4. They that by wanton 
 geftures, wandering eyes, lafcivious dreffings, difco- 
 very of the nakednefs of themfelves or others, filthy 
 difcourfe, high diet, amorous fongs, balls and revel- 
 lings, tempt and betray themfelves or others to folly. 
 
 5. They that marry a woman divorced for adultery. 
 
 6. They that divorce their wives, except for adul- 
 tery, and marry another. 
 
 VIII. Comm. Thou JJjalt not Jieal. 
 
 The Duties are, i. To give every man his due. 
 2. To permit every man to enjoy his own goods and 
 eftate quietly. 
 
 They Jin againji this Comfnandme?ify i . That injure 
 any man's eftate by open violence or by a fecret rob- 
 bery, by ftealth or cozenage, by arts of bargaining 
 or vexatious law-fuits. 2. That refufe or negled: 
 to pay their debts when they are able. 3. That are 
 forward to run into debt knowingly beyond their 
 power, without hopes or purpofes of repayment. 4. 
 Oppreffors of the poor. 5. That exadt uTury of 
 ncccflitous perfons, or of any beyond the pcrmilfions 
 of c(]uity as determined by the laws. 6. All facri-
 
 S.S. THE DECALOGUE. 217 
 
 legious perfons ; people that rob God of his dues, or 
 of his poffeffions. 7. All that game, viz. at Cards 
 and Dice, &c. to the prejudice and detriment of 
 other men's eftates. 8. They that embafe coin and 
 metals, and obtrude them for perfe6t and natural. 
 9. That break their promifes to the detriment of a 
 third perfon. 10. They that refufe to fland to their 
 bargains. 1 1 . They that by negligence imbecile other 
 men's eftates, fpoiling or letting anything perifh 
 which is entrufted to them. 12. That refufe to re- 
 ftore the pledge. 
 
 IX. Comm. Thou Pi alt not bear fa If e witnefs. 
 
 The Duties are, i . To give teftimony to truth, when 
 we are called to it by a competent authority. 2. To 
 preferve the good name of our neighbours. 3. To 
 fpeak well of them that deferve it. 
 
 They fn againji this Commandment, i. That fpeak 
 falfe things in judgment, acculing their neighbours 
 unjuftly, or denying his crime publicly when they 
 are afked, and can be commanded lawfully to tell it. 
 2. Flatterers, and 3. Slanderers; 4. Backbiters, and 
 5. Detractors. 6. They that fecretly raife jealoufies 
 and fufpicion of their neighbours caufeleilly. 
 
 X. Comm. Thou JJialt not covet. 
 
 The Duties are, i. To be content with the portion 
 God hath given us. 2. Not to be covetous of other 
 men's goods. 
 
 They fn againft this Commandment, i. That envy 
 the profperity of other men. 2. They that defire 
 paffionately to be polTelled of what is their neigh- 
 bour's. 3. They that with greedinefs purfue riches.
 
 2i8 ANALYSIS OF C. 4. 
 
 honours, pleafures and curiofities. 4. They that are 
 too careful, troubled, diil:rad:ed or amazed, affrighted 
 and afflided with being folicitous in the condudt of 
 temporal bleffings. 
 
 Thefe are the general lines of Duty by which we 
 may difcover our failings, and be humbled, and con- 
 fefs accordingly: only the penitent perfon is to re- 
 member, that although thefe are the kinds of fms 
 defcribed after the fenfe of the Jewifli Church, which 
 confided principally in the external action or the deed 
 done, 2ind had no reflraints upon the thoughts of men, 
 five only in the Tenth Commandment, which was 
 mixt, and did relate as much to action as to thought, 
 (as appears in the inftances ;) yet upon us Chriflians 
 there are many circumftances and degrees of obliga- 
 tion which endear our duty with greater feverity and 
 obfervation : and the penitent is to account of him- 
 felf and enumerate his fins, not only by external ac- 
 tions or f/je deed do?ie, but by words and by thoughts ; 
 and fo to reckon if he have done it diredly or indi- 
 redly, if he have caufcd others to do it, by tempting 
 or encouraging, by aflifting or counfelling, by not 
 diffuading when he could and ought, by fortifying 
 their hands or hearts, or not weakening their evil 
 purpofes ; if he have defigned or contrived its adiion, 
 defircd it or loved it, delighted in the thought, re- 
 membered the pail fm with pleafure or without for- 
 row : Thefe are the by-ivays of fin, and the crooked 
 lanes in which a man may wander and be loft as cer- 
 tainly as in the broad high-ways of iniquity. 
 
 But befidcs this, our Bleffed Lord and his Apoftles 
 have added divers other precepts; fome of which
 
 S.S. THE DECALOGUE. ;2i9 
 
 have been with fome violence reduced to the Deca- 
 logue, and others have not been noted at all in the 
 Catalogues, of confeiTion. I fhall therefore defcribe 
 them entirely, that the lick man may difcover his 
 failings, that by the mercies of God in y^Jus Chrifl: 
 and by the inflrument of Repentance he may be pre- 
 fented pure and fpotlefs before the throne of God. 
 
 The fpecial Precepts of the Gofpel. 
 
 p 
 
 I. 
 RAYER,^ frequent, fervent, holy, " i Thef. 5. 17. 
 
 - . 1 -r^ " 1 -Luke 15. I. 
 
 and perfevermg. 2° l^aith. 3.^ >> Mark 16. 16. 
 
 Repentance. 4.^^ Poverty of fpirit, as AaS 3.^19.' 
 
 oppofed to ambition and high defigns. '' ^''"- 5- 3- 
 
 c. And in it is ^humility, or fittino; '^ Luke 14. 10. 
 
 , • ... John 13. 14. 
 
 down in the lov/efl: place, and in giving f ^^^^^ 
 
 honour to go before another. 6S Coi. 3. 12. 
 Meeknefs, as it is oppofed to waywardnefs, fretful- 
 nefs, immoderate grieving, difdain and fcorn. 7. 
 
 Contemptof the world. 8. s Prudence, g Matt. 10. 16. 
 
 or the advantageous condudl of Reli- i Thef. 5. s. 
 gion. 9.5 Simplicity, or fincerity in 
 words and actions, pretences and fub- 
 
 ftances. lo.^ Hope, 1 1 .■ Hearing: the " Rom. 8. 24.. 
 
 Word. 12.^ Reading. 13.' Anembling Mark 4. 24.. 
 
 together. 14.'^ Obeying them that 1 HeK^lo'^z]^' 
 
 have the rule over us in fpiritual af- "' Mm.'i^s.'Jy. 
 
 fairs. I c." Refufinor to communicate " ^ 7'^^^- 3- 6. 
 
 ■J '-' _ ,2 John 10. 
 
 with perfons excommunicate : whither 
 
 alfo may be reduced," to rejed Here- « Thus 3. 10. 
 
 tics. 16.P Charity: vizS Love to God ' ^Tim.^i.'t' 
 
 above all thing-s ; brotherly kindnefs, or ^ ^7'.™- "■■ ^^■ 
 
 o ^ J ' '\ Mark 12. 30. 
 
 profitable love to our neighbours as our-
 
 220 THE SPECIAL PRECEPTS C. 4. 
 
 * Matt. 6. 14. felves, to be exprelTed in Alms, *for- 
 ' I John 3. 16. givenefs, and to 'die for our brethren. 
 
 * Matt. 18. 9. 17.S To pluck out the right eye, or vio- 
 
 lently to refcind all occafions of fin, 
 " jamesV'4.^" though dear to us as an eye. 18.^ To 
 ^ Heb! 12.' 3.^' reprove our erring brother, i 9." To 
 
 Gal. 6. 9. be patient in afflictions : and ^longani- 
 
 mity is referred hither, or long-fufferance ; which is 
 the perfedlion and perfeverance of patience, and is 
 oppofed to haftinefs and wearinefs of fpirit. 20. To 
 y Eph. 5. 20. be y thankful to our benefadiors ; but 
 
 Luke V. 32!* above all, in all things to give thanks 
 , i^Thd:' I' 16 ^^ G°^- 21.^ To rejoice in the Lord 
 
 Philip. 3. 1, and always. 22.^ Not to quench, *not to 
 > iThef. 5. 19. grieve, ^not to refill: the Spirit. 23.^ 
 b aL 7^ 5 K To love our wives as Chrift loved his 
 ' Ephef. 5. 33. Church, and to reverence our hufbands. 
 e cJof"' ^'2^1' 24.'^ To provide for our families. 25.^ 
 e Ephef. 6.4. ]\^q^ to be bitter to our children. 26. s 
 To bring them up in the nurture and 
 "iThef. 5. 20. admonition of the Lord. 27.'' Not to 
 i 2 Tim. 2. 24. defpife Prophefying. 28.' To be gen- 
 
 '' ycor.'!o.^32. ^^^' ^"^ ^^fy ^° t)e entreated. 29.'^ To 
 1 Heb. 12. 14. give no fcandal or offence. 30.^ To 
 follow after peace with all men, and 
 '" iCor. 6. 1. to make peace. 31.'" Not to go to 
 " Piiiiip. 4. 8. law before the unbelievers. 32." To 
 do all things that are of good report, or 
 the adtions of "public honefty; Pab- 
 ftaining from all appearances of evil. 
 'I J:''"" 5. 19.20. 3^.'i To convert fouls, or turn finners 
 ' Matt. 10. 32. from the error of their ways. 34.' To 
 confefs Chrift before all the world. 
 
 " 2 Cor. 8. 21. 
 
 I' 1 TiiL-f. 5. 22.
 
 S.S. OF THE GOSPEL. 221 
 
 35.^ To refift unto blood, if God calls ^ Heb. 12.4. 
 
 us to it. 36/ To rejoice in tribulation jamesi. 1^' 
 
 for Chrift's fake. 37." To remember " Luke 22. 19. 
 
 and ^fhow forth the Lord's death till y John 20. 30. 31. 
 
 his fecond coming, by celebrating the MaiVi.^'i". 
 
 Lord's Supper. 38. y To believe all the Luke 10. 16. 
 
 New Teflament. 39.^ To add nothing e^'- ^2. i . 
 
 to Saint 'Johns laft Book, that is, to pretend to 
 
 no new Revelations. 40. To keep the cufloms of 
 
 the Church, her feftivals and folemnities ; left we be 
 
 reproved as the Corinthians were by 
 
 Saint Paul. * We have nofuch cujiomsy * 1 cor. n. 16. 
 
 nor the Churches of God. 41.^ To con- » jude 3. 
 
 tend earneftly for the faith. ^ Not to be ''Rom. 14. 13.22. 
 
 contentious in matters not concerning 
 
 the eternal intereft of our Souls : but 
 
 in matters indifferent to have Faith to 
 
 oiirfelves. 42.^ Not to make fchifms •• Rom. 16. 17. 
 
 or divifions in the body of the Church. 
 
 43.^ To call no man Mafter upon earth, '^ ^^^"- ^3- ^' 9» 
 
 but to acknowledge Chrift our Mailer 
 
 and Law-giver. 44.*^ Not to domineer « i Peter 5. 3. 
 
 over the Lord's heritage. 45.^ To try ' i John 4. i. 
 
 all things, and keep that which is beft. ^ ^^ ' ^' ^'* 
 
 46. s To be temperate in all things. « i cor. 9. 25. 
 
 47.^^ To deny ourfelves. 48.* To mor- '■ Matt. 16. 24. 
 
 tify our lufts and their inftruments. ' R'om^s! 13. 
 
 49.^ To lend looking for nothing again, ^ Luke 6. 34, 35. 
 
 nothing by way of increafe, nothing by 
 
 way of recompenfe. 50.^ To watch ' ^^^"^ ^^- ^5- 
 
 and ftand in readinefs ao:ainll the com- ^s- 13- 
 
 5' '" Matt. 5. 22. 
 
 mg of the Lord. 51.'" Not to be angry Ephef. 4. 26. 
 
 without caufe. 52.'^ Not at all to re- Man. 5. 2^.
 
 222 THE SPECIAL PRECEPTS C. 4. 
 
 p Matt. 5. 34. vile. 53.P Not to fwear. 54.'! Not to 
 «■ r Tim.^5,^23. refpe(5t perfons. ^^J To lay hands 
 faddenly on no man. [This efpecially 
 pertains to *Bifliops. *To whom alfo, and to all 
 the Eccleliaftical Order, it is enjoined that they 
 ^preach the "word, that they be injlant in 
 feafon and out offeafon, that they rebuke , 
 reprove, exhort "with all long-fuffering and doBrme.'\ 
 56. To keep the Lord's day, (derived into an obli- 
 gation from a prad:ice Apoftolical.) 
 ' I Cor. 10. 31. ^j} To do all things to the glory of 
 " Matt. 5. 6. God. 58.^ To hunger and thirft after 
 
 » Tit. 3. 9. righteoufnefs and its rewards. 59.^ To 
 
 Rom. ^12^%. avoid foolifh queftions. 60.^ To pray 
 for perfecutors, and to do good to them 
 that perfecute us, and defpitefully ufe 
 'iTim. 2. I. us. 61.^ To pray for all men. 62.^ 
 To maintain good works for neceffary 
 i- Ephef. 4. 28. ufes. 63.^ To work with our own 
 hands, that we be not burdenfome to 
 '• Matt. 5. 48. others, avoiding idlenefs. 64.^ To be 
 perfecft as our heavenly Father is per- 
 " I Pet. 3. 8. fe(5t. 65.^^ To be liberal and frugal: 
 2 Con 8. 7.^ for he that will call us to account for 
 2 Cor. 9. 5. Q^J. tii^iie^ Yviii jiifo for the fpending our 
 
 •^ Ephef. 5. 4. money. 66. "^ Not to ufe uncomely 
 f I Tim. 2. 9. jeftings. 67.^ Modefty; as oppofed to 
 boldnefs, to curiofity, to indecency. 
 ^ James 1. 19. 68. s To bc fwift to hear, flow to fpeak. 
 '■ Phil. 2. ,0. ^^ h Xo worfliip the holy [Jefus] at 
 the mention of his holy Name : as of old God was 
 at the mention of [yehovah.'] 
 
 Tlufc arc the (Iraight lines of Scripture by which
 
 ^.8. OF THE GOSPEL. 223 
 
 we may alfo meafure our obliquities, and difcover 
 crooked walking. If the Tick man hath not done 
 thefe things, or if he have done contrary to any of 
 them in any particular, he hath caufe enough for his 
 forrow, and matter for his confelTion : of which he 
 needs no other forms, but that he heartily deplore 
 and plainly enumerate his follies, as a man tells the 
 fad ftories of his own calamity. 
 
 SECT. IX. 
 
 Of the Sick Man's PraBice of Charity and fiijlice, 
 by Way of Ride. 
 
 \ET the fick man fet his hoife in order before 
 he die ; ftate his cafes of Confcience, re- 
 concile the fracflures of his Family, reunite 
 brethren, caufe right underftandings, and remove 
 jealoufies ; give good counfels for the future con- 
 dud: of their perfons and eftates, charm them into 
 Religion by the authority and advantages of a dying 
 perfon ; becaufe the laft words of Magnifica verba mors 
 a dying man are like the tooth of P?op^ admota excmit. 
 
 a wounded Lion, making a deeper Nam verse voces tum de- 
 
 rr • ^t .1 • 1 minn pe6^ore ab imo 
 
 imprellion m the agony than m the Ejiciuntur. Lucret. 
 mofl vigorous flrength. 
 
 Let the lick man difcover every fecret of art, or 
 profit, Phyfic, or advantage to mankind, if he may 
 do it without the prejudice of a third perfon. Some 
 perfons are fo uncharitably envious, that they are 
 willing that a fecret Receipt fhould die with them, 
 and be buried in their grave, like treafure in the fe-
 
 224 OF CHARirr AND C. 4. 
 
 pulchre of David. But this which is a defign of 
 Charity, mud therefore not be done to any man's 
 prejudice; and the Mafon o£ Herodotus the King of 
 Egypty who kept fecret his notice of the King's trea- 
 fure, and when he was a dying told his fon, betrayed 
 his truft then when he fhould have kept it moft 
 facredly for his own intereft. In all other cafes let 
 thy Charity out-live thee, that thou mayeft rejoice 
 in the manfion of reft, becaufe by thy means many 
 living perfons are eafed or advantaged. 
 
 3. Let him make his Will with great juftice and 
 piety, that is, that the right heirs be not defrauded 
 for collateral refpedts, fancies or indired fondneffes ; 
 but the inheritances defcend in their legal and due 
 channel : and in thofe things where we have a liberty, 
 that we take the opportunity of doing virtuoufly, that 
 is, of confidering how God may be beft ferved by our 
 donatives, or how the intereft of any virtue may be 
 promoted ; in which we are principally to regard 
 the neceftities of our neareft kindred and relatives, 
 fervants and friends. 
 
 4. Let the Will or Tejlament be made with inge- 
 „,, , , ^ , nuity, opennefs, and plain expref- 
 
 ;ij^ <ra<}.wVavTa xaTaxiTrs.v, liou, that hc may not entail a Law- 
 
 i-f iv fxk a.fX'pl'Koyrji; yivofxim ^ , . . c\ ' J 1 • 
 
 m^i^yixcLTo. ifxCv Trapi^xr- ^^^^ upon HIS poiterity and relatives, 
 yru>, apu en. . . ^^^^ ^akc them lofe their Charity, 
 
 or entangle their cftates, or make them poorer by the 
 gift. He hath done me no charity , but dies in my debt, 
 that makes me fue for a Legacy. 
 
 5. It is proper for the ftate of ftcknefs, and an ex- 
 cellent annealing us to burial, that we give Alms in 
 this ftate, fo burying treafure in our graves, that will 
 not pcriHi, but rife again in the refurredtion of the
 
 * Vide reg. 6. paulo infr, 
 Lucian. de luftu. 
 Herodot. Mufa 5. 
 Plin. lib. 4.. cap. 11. 
 Xiphilin. in Severo. 
 
 Nicarchus. 
 
 Fallax fsepe fides, teftata- 
 que vota peribunt : 
 Conftitues tumulum, fj 
 fapis, ipfe tuum. 
 
 *S'.9. JUSTICE IN SICKNESS. 225 
 
 juft. Let the difpenfation of our Alms be as little 
 intrufted to our Executors as may be, excepting the 
 lajiing and fiiccejjive portions;^' but with our own 
 prefent care let us exercife the 
 Charity, and fecure \htjlewardjliip. 
 It was a cuftom amongfl the old 
 Greeks, to bury horfes, clothes, 
 arms, and whatfoever was dear to the deceafed perfon, 
 fuppofing they might need them, and that without 
 clothes they fhould be found naked by their Judges ; 
 and all the friends did ufe to bring '^xx^, ,:o>a<, r? ,r..ji x^x, 
 gifts, by fuch liberality thinking to 
 promote the intereft of their dead. 
 But we may offer our evTa.(piu our- 
 felves beft of all ; our doles and 
 funeral meals if they be our own 
 early provifions, will then fpend the better : and it 
 is good fo to carry our paffing-penny in our hand, 
 and by reaching that hand to the poor, fnake a friend 
 in the everlajiing habitations. He that gives with his 
 own hand fhall be fure to find it, Man, the behovyth oft to 
 and the poor fhall find it : but he 
 that trufts Executors with his Cha- 
 rity, and the ceconomy and ifiTues 
 gf his virtue, by which he muft 
 enter into his hopes of heaven and 
 pardon, fliall find but an ill account 
 when his executors complain he 
 died poor. Think on this. To this 
 purpofe wife and pious was the 
 counfel o^ Salvian :* * Let a dying 
 
 * man, who hath nothing elfe of 
 
 * which he may make an efi*ed:ive 
 
 H. D. Q^ 
 
 have this in mind, 
 That thow geveth wyth 
 
 thin bond, that fall 
 
 thow fynd. 
 Forvvidowesbe floful, and 
 
 chyldren beth unkynd, 
 Executors beth covetos, 
 
 and kep al that they 
 
 fynd. 
 If eny body eik wher the 
 
 deddys goodys becam. 
 They anfwer. 
 So God me help and Ha- 
 
 lidam, he died a poor 
 
 man. 
 Think on this. 
 IVritten upon a ivall in 
 
 St. Edmu?id''s Church in 
 
 Lombard-jlreet. 
 
 * Contra avariliam.
 
 226 OF CHARirr AND C. 4. 
 
 ' oblation, offer up to God of his fubftance : Let 
 
 * him offer it with compundiion and tears, with 
 
 * grief and mourning, as knowing that all our obla- 
 
 * tions have their value, not by the price, but by 
 
 * the affecftion ; and it is our Faith that commendeth 
 
 * the money, fince God receives the money by the 
 ' hands of the poor, but at the fame time gives, 
 
 * and does not take the bleffing; becaufe he re- 
 
 * ceives nothing but his own, and man gives that 
 
 * which is none of his own, that of which he is only 
 
 * a fleward, and fliall be accountable for every fhil- 
 
 * ling. Let it therefore be offered humbly, as a Cre- 
 
 * ditor pays his debts ; not magnifically, as a Prince 
 
 * gives a donative : and let him remember that fuch 
 
 * doles do not pay for the lin, but they eafe the punifh- 
 
 * ment ; they are not proper inftruments of redemp- 
 
 * tion, but inftances of fupplication, and advantages 
 
 * of prayer ; and when we have done well, remem- 
 ' ber that we have not paid our debt, but fliown our 
 
 * willingnefs to give a little of the vaft fum we owe : 
 
 * and he that gives plentifully according to the mea- 
 
 * fure of his eftate, is ftill behind-hand according to 
 
 * the meafure of his lins. Let him pray to God that 
 
 * this late oblation may be accepted ; and fo it will, 
 
 * if it fails to him in a fea of penitential tears or for- 
 
 * rows that it isfo littlcy and that it hjh late.' 
 
 6. Let the fick man's Charity be fo ordered that it 
 may not come only to deck the funeral and make up 
 the pomp ; Charity waiting like one of the folemn 
 mourners : but let it be continued, that belides the 
 Alms of health and ficknefs, there may be a rejoicing 
 in God for his Charity long after his Funerals, fo as 
 to become more beneficial and lefs public ; that the
 
 S. 9. JUSTICE IN SICKNESS. 227 
 
 poor may pray in private, and give God thanks many 
 days together. This is matter of prudence, and yet 
 in this we are to obferve the fame regards which we 
 had in the Charity and Alms of our lives ; with this 
 only difference. That in the Funeral Alms alfo of rich 
 and able perfons the public cuftoms of the Church 
 are to be obferved, and decency and folemnity, and 
 the expedations of the poor, and matter of public 
 opinion, and the reputation of Religion ; in all other 
 cafes let thy Charity confult with Humility and Pru- 
 dence, that it never minifter at all to vanity, but be 
 as full of advantage and ufefulnefs as it may. 
 
 7. Every man will forgive a npoc rov TsxH^rii^^ya' iw^toj, 
 dyinsr perfon ; and therefore let . ?^;T^ff" , ^. 
 the lick man be ready and fure, if ^°'^'- 
 
 he can, to fend to fuch perfons whom he hath in- 
 jured, and beg their pardon, and do them right : For 
 in this cafe he cannot ftay for an opportunity of con- 
 venient and advantageous reconcilement ; he cannot 
 then fpin out a treaty, nor beat down the price of 
 compofition, nor lay a fnare to be quit from the obli- 
 gation and coercion of laws ; but he muff afk for- 
 givenefs downright, and make him amends as he can, 
 being greedy of making ufe of this opportunity of 
 doing a duty that muft be done, but cannot any 
 more, if not now, until time returns again, and tells 
 the minutes backwards, fo that yefterday ffiall be 
 reckoned in the portions of the future. 
 
 8. In the intervals of ffiarper pains, when the fick 
 man amaffes together all the arguments of comfort 
 and teffimonies of God's love to him and care of 
 him, he muft needs find infinite matter of thankf- 
 giving and glorification of God : and it is a proper
 
 228 OF CHARirr AND C. 4. 
 
 a6l of Charity and love to God, and Juftice too, that 
 he do honour to God on his death-bed for all the 
 bleffings of his life, not only in general communica- 
 tions, but thofe by which he hath been feparate and 
 difcerned from others, or fupported and blelTed in 
 his own perfon : Such as are, [/;z all my life-time I 
 never broke a bone, I never fell into the hands of rob- 
 bers, never into public Jhame, or into noifome difeafes : 
 I have not begged my bread, ?2or been tempted by great 
 and unequal fortunes ; God gave me a good underjland- 
 ing, good friends, or delivered me in fuch a danger ; 
 and heard tny prayers in fuch particular preffures of 
 my fpirit.'\ This or the like enumeration and con- 
 fequent adls of thankfgiving are apt to produce love 
 to God, and confidence in the day of trial ; for he 
 that * gave me bleffings in proportion to the ftate 
 and capacities of my life, I hope alfo will do fo in 
 proportion to the needs of my ficknefs and my death- 
 bed. This we find prad:ifed as a moft reafonable 
 piece of piety by the wifeft of the Heathens. So 
 Antipater Tarfenfis gave God thanks for his profper- 
 ous voyage into Greece ; and Cyrus made a handfome 
 prayer upon the tops of the mountains, when by a 
 phantafm he was warned of his approaching death. 
 Receive [0 God] my Father thefe holy rites by which 
 I put an end to many and great affairs : and I give 
 thee thanks for thy celejiial figns and prophetic notices, 
 whereby thou haji fignified to me what I ought to do and 
 what I ought not. I prefent alfo very great thanks 
 that I have perceived and acknowledged your care of 
 me, and have never exalted myfe If above my condition 
 for any pro/per ous accident. And I pray that you will 
 grant felicity to my wife, my children, and friends, and
 
 ^.9- JUSTICE IN SICKNESS. 229 
 
 to me a death fuch as my life hath been. But that of 
 Philagrius in Gregory Nazianzen is euchariftical, but 
 it relates more efpecially to the bleflings and advan- 
 tages which are accidentally confequent to ficknefs. 
 / thank thee, O Father, and maker of all thy children, 
 that thou art pleafed to blefs and to fanBify us even 
 againjl our wills, and by the outward man purgeji the 
 inward, and leadeji us through crofs ways to a bleffed 
 ending, for reafons beji known unto thee. However, 
 when we go from our hofpital and place of little 
 intermedial reft in our journey to Heaven, it is fit 
 that we give thanks to the Majordomo for our enter- 
 tainment. When thefe parts of Religion are finifhed, 
 according to each man's neceffity, there is nothing 
 remaining of perfonal duty to be done alone, but 
 that the fick man ad: over thefe virtues by the re- 
 newings of Devotion, and in the way of Prayer ; and 
 that is to be continued as long as life, and voice, and 
 reafon dwell with us. 
 
 SECT. X. 
 
 A5ls of Charity, by way of Prayer and Ejaculation ; 
 which may alfo be ufed for Thankf giving, in cafe of 
 Recovery. 
 
 MT Soul, thou hall faid unto 
 
 the Lord, Thou art my Lord ; 
 
 my goodnefs extendeth not to thee : 3. But 
 to the Saints that are in the earth, and to the excel- 
 lent in whom is all my delight. 5. The Lord is the 
 portion of my inheritance and of my cup ; thou main- 
 tainef my lot.
 
 230 OF CHARirr AND C. 4. 
 
 Pfal. xviii. 30. As for God, his way is perfeB : 
 the word of the Lord is tried : he is a buckler to all 
 thofe that triifi in him. 3 1 . For who is God, except 
 the Lord? or who is a rock, fave our God? 32. It 
 is God that girdeth me with ftrength, and maketh my 
 way perfect. 
 
 Pfal. xxii. 19. Be not thou far fro7n ?ne, O Lord: 
 O my Jlrength, hajle thee to help ?ne. 
 
 20. Deliver my foul fro?n the fword, my darling 
 from the power of the dog. 2 1 . Save me from the lions 
 mouth : and thou haft heard me alfo from among the 
 horns of the Ufiicorns. 
 
 22. / will declare thy Name ujito my brethren : in 
 the midji of the congregation will I praife thee. 
 
 23. Te that fear the Lord, praife the Lord: ye 
 fons [of God,] glorify hijn, and fear before him all ye 
 fons [of men,] 24. For he hath not defpifed?ior abhorred 
 
 the aJliBion of the afliBed, fieither hath he hid his face 
 from him ; but when he cried unto him he heard. 
 
 Pfal. xlii. I. As the hart panteth after the water- 
 brooks, fo longeth my Soul after thee, O God. 
 
 2. My Soul thirfeth for God, for the living God: 
 when Jljall I come and appear before the Lord ? 
 
 6. O my God, my Soul is caji down within me. 7. 
 All thy waves and billows are gone over ?ne. 10. As 
 with a fword in my bones I am reproached. 8 . Tet 
 the Lord will command his loving-kmdnefs in the day- 
 time : and in the 7jight his fong fliall be with 7ne, and 
 my prayer unto the God of my life. 
 
 Pfal. Ixviii. 26. Blefs ye the Lord in the congrega- 
 tions ; even the Lord from the foimtains of Ifrael. 
 
 Pfal. Ixxi. 15. My mouth Jliall Jliew forth thy right e- 
 oufnefs and thy falvation all the day : for I know not 
 the numbers thereof.
 
 S,io. JUSTICE IN SICKNESS. 231 
 
 16. I will go in the Jirength of the Lord God: I 
 will make mention of thy right eoufnefs, even of thine 
 only. ij. O God, thou haji taught me from my youth ; 
 and hitherto have I declared thy wondrous works. 14. 
 But I will hope continually, and will yet praife thee 
 more and more. 
 
 19. Thy righteoifnefsy O God, is very high, who 
 
 haft done great things. God, who is like unto thee ? 
 
 20. Thou which hafl Jhewed me great and fore troubles 
 
 Jlialt quicken me again, and Jhalt bring me up again 
 
 from the depths of the earth. 
 
 21. Thou Jlialt increafe thy goodnefs towards me, 
 and comfort me on every fide. 
 
 23. My lips Jliall greatly rejoice when I fing unto 
 thee ; and my Soul which thou hafl redeemed. Pfalm 
 Ixxii. 18. Bleffed be the Lord God, the God of Ifrael, 
 who only doth wondrous things. 19. And blejjed be 
 his glorious name J or ever ; and let the whole earth be 
 filled with his glory. Amen, Amen. 
 
 Pfal. cxvi. I . / love the Lord, becaufe he hath heard 
 my voice andmy fupplication. 3. The forrows of death 
 compafed me : I found trouble and forrow. 4. Then 
 called I upon the Name of the Lord : O Lord, I be- 
 feech thee, deliver my Soul. 5. Gracious is the Lord 
 and righteous : yea, our God is merciful. 
 
 6. The Lord preferveth the funple : I was brought 
 low, and he helped me. j. Return to thy refl, O my 
 Soul ; the Lord hath dealt bountifully with me. 8. For 
 thou hafl delivered my Soul from death, mine eyes from 
 tears, and iiiy feet from falling. 
 
 15. Precious in the fight of the Lord is the death of 
 his faints. 16. O Lord, truly I am thy fervant, I am 
 thy fervant, and the f on of thine handmaid; thou fi alt 
 loofe my bonds.
 
 232 OF CHARirr AND C. 4. 
 
 I Cor. xvi. 22. He that loveth not the Lord JefuSy 
 let him be accurfed. 
 
 O that I might love thee as well as ever any crea- 
 ture loved thee! i John iv. 16. He that dwelleth 
 in love, dwelleth in God. 18. There is 120 fear in love. 
 
 The Prayer. 
 
 MOST gracious and eternal God and loving 
 Father, who hafl poured out thy bowels upon 
 us, and fent the Son of thy love unto us to die for 
 love, and to make us dwell in love, and the eter- 
 nal comprehenfions of thy divine mercies, O be 
 pleafed to inflame my heart with a holy Charity to- 
 ward thee and all the world. Lord, I forgive all that 
 ever have offended me, and beg that both they and 
 I may enter into the pofleffion of thy mercies, and 
 feel a gracious pardon from the fame fountain of 
 grace : and do thou forgive me all the a(5ls of fcan- 
 dal whereby I have provoked, or tempted, or leifened, 
 or difturbed any perfon. Lord, let me never have 
 my portion amongft thofe that divide the union, and 
 diilurb the peace, and break the Charities of the 
 Church, and Chriflian Communion. And though 
 I am fallen into evil times, in which Chriflendom is 
 divided by the names of an evil divifion ; yet I am in 
 Charity with all Chriftians, with all that love the 
 Lord yefusy and long for his coming, and I would 
 give myfelf to fave the Soul of any of my brethren ; 
 and I humbly beg of thee that the public calamity 
 of the feveral focieties of the Church may not be 
 imputed to my Soul, to any evil purpofes.
 
 S. lo. JUSTICE IN SICKNESS. 233 
 
 II. 
 
 LORD, preferve me in the unity of thy holy 
 Church, in the love of God, and of my neigh- 
 bours. Let thy Grace enlarge my heart to remem- 
 ber, deeply to refent, faithfully to ufe, wifely to im- 
 prove, and humbly to give thanks to thee for all thy 
 favours, with which thou haft enriched my Soul, and 
 fupported my eflate, and preferved my perfon, and 
 refcued me from danger, and invited me to goodnefs 
 in all the days and periods of my life. Thou haft 
 led me through it with an excellent condud: ; and I 
 have gone aftray after the manner of men ; but my 
 heart is towards thee. O do unto thy fervant as 
 thou ufeft to do unto thofe that love thy Name : let 
 thy Truth comfort me, thy Mercy deliver me, thy 
 flaff fupport me, thy Grace fandify my forrow, and 
 thy goodnefs pardon all my fins, thy Angels guide me 
 with fafety in this fhadow of death, and thy mofi; 
 holy Spirit lead me into the land of Righteoufnefs, 
 for thy Name's fake, which is fo comfortable, and 
 for Jefus Chrift's fake, our deareft Lord and mofl 
 gracious Saviour. Amen.
 
 CHAPTER V. 
 
 Of Vijitation of the Sick : Or, the Afjijlance that is to 
 be done to dying perfons by the miftijiry of their 
 Clergy -Guides. 
 
 Sect. I. 
 
 OD, who hath made no new Covenant 
 with dying perfons diftindl from the Co- 
 venant of the hving, hath alfo appointed 
 no diftind; Sacraments for them, no other 
 manner of ufages but fuch as are common to all the 
 fpiritual neceffities of living and healthful perfons. 
 In all the days of our Religion, from our Baptifm to 
 the reiignation and delivery of the Soul, God hath 
 appointed his fervants to minifter to the neceffities, 
 and eternally to blefs, and prudently to guide, and 
 wifely to judge concerning Souls ; and the Holy 
 Ghoft, that anointing frofn above, defcends upon us in 
 feveral effluxes, but ever by the miniftries of the 
 Church. Our Heads are anointed with that Sacred 
 Un(5tion Baptifm, (not in ceremony, but in real and 
 proper effed:) our Foreheads in Confirmation, our 
 hands in Ordinations, all our Senfes in the Vifitation 
 of the Sick ; and all by the miniftry of efpecially-de- 
 putcd and inftrudlcd perfons, and we who all our 
 life-time derive blefiings from the fountains of Grace 
 by the channels of Ecclefiaflical miniftries, muft do
 
 S. I. VISITATION OF SICK. 235 
 
 it then efpecially when our needs are moft pungent 
 and a(5lual. i. We cannot give up our names to 
 Chrift, but the Holy man that minifters in Religion 
 muft enrol them, and prefent the perfons, and con- 
 lign the grace : When we beg for God's Spirit, the 
 Minifter can bed prefent our prayers, and by his ad- 
 vocation hallow our private defires, and turn them 
 into public and potent offices. 2. If we defire to be 
 eftablifhed and confirmed in the grace and religion 
 of our Baptifm, the Holy man, whofe hands were 
 anointed by a fpecial ordination to that and its fymbo- 
 lical purpofes, lays his hands upon the Catechumen, 
 and the anointing from above defcends by that minif- 
 try. 3. If we would eat the body and drink the 
 blood of our Lord, we muft addrefs ourfelves to the 
 Lord's Table, and he that ftands there to blefs and 
 to minifter can reach it forth, and feed thy Soul ; 
 and without his miniftry thou canfl not be nourifhed 
 with that heavenly feaft, nor thy body configned to 
 immortality, nor thy Soul refrefhed with the Sacra- 
 mental bread from heaven, except by fpiritual fup- 
 pletories, in cafes of neceffity and an impoffible com- 
 munion. 4. If we have committed fins, the Spiri- 
 tual man is appointed to reflore us, and to pray for 
 us, and to receive our confeffions, and to inquire into 
 our wounds, and to infufe oil and remedy, and to 
 pronounce pardon. 5. If we be cut off from the 
 communion of the faithful by our own demerits, 
 their holy hands mufl reconcile us and give us 
 peace ; they that are our appointed comforters, our 
 inflru(5tors, our ordinary Judges : and in the whole, 
 what the children of Ifrael be?p;ed of 
 
 , , °P Exod. 20. 19. 
 
 Mojes, that God would no more Jpeak to
 
 236 MANNER OF VISITATION C. s- 
 
 them alone i but by hisfervant Mofes, left they fhould be 
 confumed ; God in compliance with our infirmities 
 hath of his own goodnefs eftablifhed as a perpetual 
 Law in all ages of Chriftianity, That God will fpeak 
 to us by his Minijlers, and our folemn prayers fhall 
 be made to him by their advocation, and his bleffings 
 defcend from heaven by their hands, and our offices 
 return thither by their prelidencies, and our Repen- 
 tance fliall be managed by thetriy and our pardon in 
 many degrees miniftered by them : God comforts us 
 by their Sermons, and reproves us by their Difcipline, 
 and cuts off fome by their feverity, and reconciles 
 others by their gentlenefs, and relieves us by their 
 prayers, and inflruds us by their difcourfes, and heals 
 our lickneiTes by their interceffion prefented to God, 
 and united to Chrift's advocation : and in all this, they 
 are no caufcs, hut Jervants of the will of God, inftru- 
 ments of the Divine Grace and ovditv,Jiewards and 
 di/penfers of the myfteries, and appointed to our Souls 
 to ferve and lead, and to help in all accidents, dan- 
 gers, and neceffities. 
 
 And they who received us in our Baptifm are alfo 
 to carry us to our grave, and to take care that our end 
 be as our life was, or fhould have been : and there- 
 fore it is eftablifhed as an Apoftoli- 
 rcaCrrv ^cti nxiurhv hzmt. cal rulc, ''^ ij" any man Jick among 
 
 enop 1. 1 X . ^^^ *) 1^^ j^i^^ r^ r ^j^^ ElderS of 
 
 • James 5. 14. -^ j 
 
 the Churchy and let them pray over 
 hiniy &c. 
 
 The fum of the duties and offices refpedlively im- 
 plied in thefe words is in the following Rules.
 
 S. 2. OF SICK PERSONS. 237 
 
 SECT. 11. 
 
 Rules Jor the marmer of Vijitation of Sick Perfons, 
 
 I. 
 
 JET the Minifter of Religion be fent to not 
 %*(^^ only againft the agony of Death, but be 
 ^^j| advifed with in the whole condu(5t of the 
 Sicknefs: for in Sicknefs indefinitely, and therefore 
 in every Sicknefs^ and therefore in fuch which are 
 not mortal, which end in health, which have no 
 agony, or final temptations, S. fames gives the ad- 
 vice ; and the fick man being bound to require them, 
 is alfo tied to do it, when he can know them, and his 
 own necefiity. It is a very great evil both in the 
 matter of prudence and piety, that they fear the 
 Priefl: as they fear the Embalmer, or the Sexton's 
 fpade ; and love not to converfe with him, unlefs 
 they can converfe with no man elfe ; and think his 
 office fo much to relate to the other world, that he 
 is not to be treated with while we hope to live in 
 this ; and, indeed, that our Religion be taken care 
 of only when we die : and the event is this, (of 
 which I have feen fome fad experience) that the man 
 is deadly fick, and his Reafon is ufelefs, and he is laid 
 to lleep, and his life is in the confines of the grave, 
 fo that he can do nothing towards the trimming of 
 his lamp ; and the Curate fhall fay a few prayers by 
 him, and talk to a dead man, and the man is not in 
 a condition to be helped, but in a condition to need 
 it hugely. He cannot be called upon to confefs his 
 fins, and he is not able to remember them, and he
 
 238 MANNER OF VISITATION €.5, 
 
 cannot underftand an advice, nor hear a free dif- 
 courfe, nor be altered from a paflion, nor cured of 
 his fear, nor comforted upon any grounds of Reafon 
 or Rehgion, and no man can tell what is likely to 
 be his fate ; or if he does, he cannot prophefy good 
 things concerning him, but evil. Let the Spiritual 
 man come when the fick man can be converfed 
 withal and infl:ru(fled, when he can take medicine 
 and amend, when he underftands, or can be taught to 
 underftand the cafe of his Soul, and the rules of his 
 Confcience ; and then his Advice may turn into ad- 
 vantage : it cannot otherwife be ufeful. 
 
 2. The intercourfes of the Minifter with the Hck 
 man have fo much variety in them, that they are not 
 to be tranfad:ed at once : and therefore they do not 
 well that fend once to fee the good man with forrow, 
 and hear him pray, and thank him, and difmifs him 
 civilly, and defire to fee his face no more. To drefs 
 a Soul for Funeral is not a work to be defpatched at 
 one meeting : at firft he needs a Comfort, and anon 
 fomething to make him willing to die ; and by and 
 by he is tempted to Impatience, and that needs a 
 fpecial cure ; and it is a great work to make his Con- 
 feffions well and with advantages ; and it may be the 
 man is carelefs and indifferent, and then he needs to 
 underftand the evil of his fin, and the danger of his 
 perfon ; and his cafes of Confcience may be fo many 
 and fo intricate, that he is not quickly to be reduced 
 to peace, and one time the Holy man muft pray, and 
 another time he muft exhort, a third time adminif- 
 ter the holy Sacrament ; and he that ought to watch 
 all the periods and little portions of his life, left he 
 ftiould he furprifcd and overcome, had need be 
 
 1
 
 S.2. OF SICK PERSONS, 239 
 
 watched when he is Tick, and affifted, and called upon, 
 and reminded upon the feveral parts of his duty, in 
 every inftant of his temptation. This article was 
 well provided for among the Eafterlings ; for the 
 Prieft in their Viiitations of a fick perfon did abide 
 in their attendance and miniftry for feven days toge- 
 ther. The want of this makes the Viiitations fruit- 
 lefs, and the Calling of the Clergy contemptible, 
 while it is not fuffered to imprint its proper efFed:s 
 upon them that need it in a lafting miniftry. 
 
 3. S. jfames advifes, that w/jen a james 5. 14. 
 man is fick he jJwuld fend for the Gabriel in 4. lent. dift.. 3- 
 Elders ; one fick man for many Prefbyters : and fo 
 did the Eaftern Churches, they fent for feven : and, 
 like a College of Phyiicians, they miniftered fpiritual 
 remedies, and fent up prayers like a choir of finging 
 Clerks. In Cities they might do fo, while the Chrif- 
 tians were few, and the Priefts many. But when 
 they that dwelt in the Pagi or villages ceafed to be 
 Pagans, and were baptifed, it grew to be an impof- 
 fible felicity, unlefs in few cafes, and to fome more 
 eminent perfons : but becaufe they need it moft, God 
 hath taken care that they may beft have it ; and they 
 that can, are not very prudent if they negled; it. 
 
 4. Whether they be many or few that are fent to 
 the fick perfon, let the Curate of his Parifli or his 
 own ConfelTor be amongft them, that is, let him not 
 be wholly advifed by ftrangers who know not his 
 particular neceffities ; but he that is the ordinary 
 Judge cannot fafely be paiTed by in his extraordinary 
 neceffity, which in fo great portions depends upon 
 his whole life paft : and it is a matter of fufpicion 
 when we decline his judgment that knows us beft.
 
 240 MANNER OF FISITATION C. 5. 
 
 and with whom we formerly did converfe, either by 
 choice or by law, by private eled:ion or public con- 
 ftitution. It concerns us then to make fevere and 
 profitable judgments, and not to confpire againft our- 
 felves, or procure fuch affiftances which may handle 
 us foftly, or comply with our weaknelTes more than 
 relieve our necefiities. 
 
 5. When the Minifters of Religion are come, firfl 
 let them do their ordinary offices, that is, pray for 
 Grace to the fick man, for Patience, for Refignation, 
 for Health, (if it feems good to God in order to his 
 great ends.) For that is one of the ends of the ad- 
 vice of the Apoftle. And therefore the Minifter is 
 to be fent for, not while the cafe is defperate, but 
 before the ficknefs is come to its cnyis or period. 
 Let him difcourfe concerning the caufes of ficknefs, 
 and by a general inftrument move him to confider 
 concerning his condition. Let him call upon him 
 to fet his Soul in order, to trim his lamp, to drefs 
 his Soul, to renew ads of grace by way of Prayer, 
 to make amends in all the evils he hath done, and 
 to fupply all the defeds of duty, as much as his pafl: 
 condition requires and his prefent can admit. 
 
 6. According as the condition of the ficknefs or 
 the weaknefs of the man is obferved, fo the exhor- 
 tation is to be lefs, and the prayers more, becaufe the 
 life of the man was his main preparatory ; and there- 
 fore if his condition be full of pain and infirmity, the 
 fhortnefs and fmall number of his own adts is to be 
 fupplied by the ad: of the Minifiers and ftanders by, 
 who are in fuch cafe to fpeak more to God for him 
 
 than to talk to him. For t/ie prayer 
 
 Jam(s 5. 16. . . ^ , , 
 
 of the rigliteous when it isjcrvetjt hath
 
 ^.2. OF SICK PERSONS, 241 
 
 a promife to prevail much in behalf of the lick per- 
 fon. But Exhortations muft prevail with their own 
 proper weight, not by the paflion of the Speaker. But 
 yet this afliftance by way of Prayers is not to be done 
 by long offices, but hy frequent y andfirventy and /lofy: 
 in which offices if the lick man joins, let them be 
 fhort, and apt to comply with his little ftrength and 
 great infirmities : if they be faid in his behalf with- 
 out his conjun6tion, they that pray may prudently 
 ufe their own liberty, and take no meafures, but their 
 own devotions and opportunities, and the fick man's 
 neceffities. 
 
 When he hath made this General addrefs and pre- 
 paratory entrance to the work of many days and pe- 
 riods, he may defcend to particulars by the following 
 inftruments and difcourfes. 
 
 SECT. III. 
 
 Of minijiering in the Jick Maris ConfeJJion of Sins 
 and Repentance. 
 
 ffj^^HE firft neceffity that is to be ferved is 
 that of Repentance, in which the Minif- 
 ters can in no way ferve him but by firll 
 exhorting him to ConfeJJion ofhisfms, and declaration 
 of the Hate of his Soul. For unlefs they know the 
 manner of his life, and the degrees of his reftitution, 
 either they can do nothing at all, or nothing of ad- 
 vantage and certainty. His difcourfes, like Jona- 
 than s arrows, may Hioot Ihort, or Ihoot over, but not 
 wound where they fhould, nor open thofe humours 
 that need a lancet or a cautery. To this purpofe the 
 fick man may be reminded. 
 
 H. D. R
 
 242 THE SICK MAN'S C. 5. 
 
 Arguments a?id 'Exhortations to move the fick Man 
 to Confejjion of Sins. 
 I . That God hath made a Ipecial promife to Con- 
 Pro. 28. 13. fefTion of fins. He that confejfeth hisjins, 
 I John 1. 9. and forfaketh them Jliall have mercy: 
 and, If we confefs our fins ^ God is righteous to forgive 
 us our fins, and to cleanfe us from all unrighteoufnefs, 
 2. That Confeffion of fins is a proper ad: and intro- 
 duction to Repentance. 3. That when the y£"i£;j' being 
 warned by the Sermons of the Baptift repented of their 
 fins, they confefTed their fins to fohn in 
 the fufception of Baptifm. 4. That the 
 Converts in thedaysof the Apoflles returning to Chrif- 
 tianity inflantly declared their Faith and their Repen- 
 tance, by Confefiion and declaration of 
 Afts 19. 18, ,.771.11 1 i 
 
 their deeds which they then renounced, 
 
 abjured, and confefTed to the Apoftles. 5. That Con- 
 feflion is an ad: of many virtues together. 6. It is 
 the gate of Repentance ; 7. An inftrument of fhame 
 and condemnation of our fins; 8. A glorification of 
 God, fo called by fofima particularly in the cafe of 
 Aclian ; 9. An acknowledgment that God is juft in 
 punifliing; for by confefTing of our fins we alfo confefs 
 his Juflice, and are affeffors with God in this con- 
 demnation of ourfelves. 10. That by fuch an ad of 
 judging ourfelves we efcape the more angry judg- 
 ment of God : S. Faul expreflly ex- 
 
 1 Cor. II, 31. , . , . 
 
 hortmg us to it upon that very induce- 
 ment. 1 1 . That ConfelTion of fins is fo necefTary a 
 duty, that in all Scriptures it is the immediate pre- 
 face to pardon, and the certain confequent of godly 
 forrow, and an integral or conflituent part of that
 
 S. 3. CONFESSION OF SINS. 243 
 
 grace, which together with Fak/j makes up the 
 whole duty of the Gofpel. 12. That In all ages of 
 the Gofpel it hath been taught and prad:ifed refpec- 
 tively, that all the Penitents made Confeffions pro- 
 portionable to their Repentance, that is, public or 
 private, general or particular. 13. That God by 
 teftimonies from heaven, that is, by his Word, and 
 by a confequent rare piece of Confcience, hath given 
 approbation to this holy duty. 14. That by this in- 
 flrument thofe whofe office it is to apply remedies 
 to every fpiritual ficknefs, can beft perform their of- 
 fices. 1 5. That it is by all Churches efteemed a duty 
 neceflary to be done in cafes of a troubled Confcience. 
 1 6. That what is neceffary to be done in one cafe, 
 and convenient in all cafes, is fit to be done by all 
 perfons. 17. That without Confeffion it cannot eafily 
 be judged concerning the fick perfon whether his 
 Confcience ought to be troubled or no, and there- 
 fore it cannot be certain that it is not necelTary. 
 
 18. That there can be no reafon againft it but fuch 
 as confults with flefh and blood, with infirmity and 
 fin, to all which Confeffion of fins is a dire6t enemy. 
 
 1 9. That now is that time when all the imperfedlions 
 of his Repentance and all the breaches of his duty 
 are to be made up, and that if he omits this oppor- 
 tunity, he can never be admitted to a falutary and 
 medicinal confeffion. 20. That Saint James gives an 
 exprefs precept, that we Chrifi:ians fhould confels 
 our fins to each other, that is, Chrif- si tacuerit qui percuf- 
 tiantoChriftian,brotherto brother, ^"^ '^^^ '' "°" ^§f ^ p^- 
 
 ' ' nitentiam, nee vulnus fu- 
 
 the people to their Minifter; and um fiatri et magiftro vo- 
 
 , , - . _ . ~ luerit confiteri, magifter 
 
 then he makes a fpecmcation of qui linguam habet ad cu- 
 
 « , 1 • 1 r I • .L J randum facile ei prodefie 
 
 that duty which a lick man is to do non poteiit. Si enim eru-
 
 244 'I'HE SICK MAN'S C. 5. 
 
 befcat^grotusvuinusme- whcii he hath fciit for the Elders 
 dicoconfite.i,quodigno- oftheChuFch. 2 1 . That in all this 
 
 rat medicina non curat. 
 
 s. Hieron. ad caput. lo. there Is HO force lies upon him, but 
 
 Ecclef. .... 
 
 Si enim hoc fecerimus, if he Judes JuS flHS lie Jkall flOt be dl- 
 et revelaverimus peccata ^ i /r r • ^ i Txr-r \ l- ^ 
 
 imitranonfoiumDeo.fed rf»<'</, (fo laid the Wilc man ;) but 
 :;,in:X/°„oft;LXue ^re long he muft appear before the 
 
 peccatis, deiebuntur pec- great Tudge of Hicn and Angels : 
 
 cata noftia. ° . . . . , 
 
 Orig. horn. 17. in Lu- and his fpirit will be more amazed 
 and confounded to be feen among 
 the Angels of light with the (hadows of the works of 
 darknefs upon him, than he can fuffer by confeffing 
 to God In the prefence of him whom God hath fent 
 to heal him. However, it is better to be afhamed 
 here than to be confounded here- 
 
 * Plaut. Trinum. ^ Jk t-» 7 / n 
 
 after, ^rol pudere prcejtat quam 
 pigerey totidem Uteris. 22. That ConfefTion being in 
 order to Pardon of fins, it is very proper and analo- 
 gical to the nature of the thing, that it be made there 
 where the Pardon of fins is to be adminiftered: and 
 that of pardon of fins God hath made the Minifter 
 the publilher and difpenfer : and all this is befides 
 the accidental advantages which accrue to the Con- 
 fcience, which is made afhamed, and timorous, and 
 ^ ., retrained by the mortifications and 
 
 Tam facile et pronum _ -' _ 
 
 eft fuperos contemneie bluihings of difcovcring to a man 
 Si mm'taiis idem nemo the faults Committed in fccrct. 23. 
 
 iciat. jun.. Sat. n- That the Miuiftersof the Gofpel are 
 the Minijlers of reconciliationy2JQ commanded/o rejiore 
 fuch perfons as are overtaken in a fault ; and to that 
 purpofc they come to ofl^cr their Miniflry, if they may 
 have cognizance of the fault and perfon. 24. That 
 in the matter of prudence it is not fafe to trufl: a man's 
 felf in the final condition and lafl: fecurity of a man's 
 Soul, a man being no good Judge in his own cafe.
 
 S.2- CONFESSION OF SINS. 245 
 
 And when a duty is fo ufeful in all cafes, fo neceflary 
 in fome, and encouraged by promifes Evangelical, 
 by Scripture precedents, by the Example of both 
 Teftaments, and prefcribed by injund:ions Apoftoli- 
 cal, and by the Canon of all Churches, and the ex- 
 ample of all ages, and taught us even by the propor- 
 tions of duty, and the Analogy to the power Minif- 
 terial, and the very neceflities of every man ; he that 
 for ftubbornnefs, or finful (hamefacednefs, or preju- 
 dice, or any other criminal weaknefs, fhall decline to 
 do it in the days of his danger, when the vanities of 
 the world are worn off, and all affedlions to fin are 
 wearied, and the fin itfelf is pun- Qui homo cuipamadmifit 
 
 . J _ • J A.U J. in fe, nullus eft tam 
 
 gent and grievous, and that we are paivi preti 
 certain we ihall not efcape (hame Qyin pudeat, quin purget 
 for them hereafter, unlefs we be ^^««^- ^"^"^^ 
 
 afhamed of them here, and ufe all the proper infiiru- 
 ments of their pardon ; this man, I fay, is very near 
 death, but very for off from the kmgdom of heaven. 
 
 2. The Spiritual man will find in the condud: of 
 this duty many cafes and varieties of accidents which 
 will alter his courfe and forms of proceedings. Moft 
 men are of a rude indfferency, apt to excufe them- 
 felves, ignorant of their condition, 
 
 y r ^ ^ •^ • • i Verum hoc fe am- 
 
 abuled by evil principles, content pieaituruno, 
 with a general and indefinite Con- »°^roS.'„:.ia'^°ego 
 fefilon, and if you provoke them t^ngo^ ^ 
 
 to it by the foregoing confidera- 
 tions, left their fpirits fhould be a little uneafy, or not 
 fecured in their own opinions, will be apt to fay, 
 They are fmnersy as every man hath his hifirmity, and 
 he as well as any jnan : But, God be thanked, they bear 
 no ill will to any man, or are no Adulterers or no Re- 
 bels, or they have fought on the right fide ; and God
 
 246 THE SICK MAN'S C.5. 
 
 be merciful to them, for they are fmners. But you 
 fhall hardly open their breafts farther : and to en- 
 quire beyond this, would be to do the office of an 
 accufer. 
 
 3. But, which is yet worfe, there are'^very many 
 perfons who have been fo ufed to an habitual courfe 
 of a conftant intemperance, or dilTolution in any 
 other inftance, that the crime is made natural and 
 neceflary, and the confcience hath digefted all the 
 trouble, and the man thinks himfelf in a good eftate, 
 and never reckons any fins, but thofe which are the 
 egrefiions and pafTings beyond his ordinary and daily 
 drunkennefs. This happens in the cafes of drunken- 
 nefs, and intemperate eating, and idlenefs, and un- 
 charitablenefs, and in lying and vain jeflings, and 
 particularly in fuch evils which the Laws do not 
 punifh, and public cuftoms do not fliame, but which 
 are countenanced by potent finners, or evil cuftoms, 
 or good nature, and miftaken civilities. 
 
 Infiruments by way of Confi deration, to awaken a care- 
 lefs perfon, atid a f lipid Confcience. 
 
 IN thefe and the like cafes the Spiritual man mufl 
 awaken the Lethargy, and prick the Confcience, 
 by reprefenting to him, i. *That Chriftianity is a 
 holy and a ftrid: Religion. 2. *That many are 
 called, but few are chofen. *That the number of 
 them that are to be faved is but a very few in refped: 
 of thofe that are to defcend into forrow and everlaft- 
 ing darkncfs. *That we have covenanted with God 
 in Baptifm to live a holy life. *That the meafures 
 of Holinefs in Chriftian Religion are not to be taken 
 by the evil proportions of the Multitude, and com-
 
 S.2' CONFESSION OF SINS. 247 
 
 mon fame of loofer and lefs fevere perfons, becaufe 
 t/ie multitude is that which does not enter into heaven, 
 but the few, the eleSl, the holy fervants of 'Jefus. 
 *That very habitual fin does amount to a very 
 great guilt in the whole, though it be but in a fmall 
 inftance. That if the righteous fcarcely be faved, 
 then there will be no place for the unrighteous and 
 the finner to appear in but places of horror and 
 amazement. *That confidence hath deftroyed many 
 Souls, and many have had a fad portion who have 
 reckoned themfelves in the Calendar of Saints. *That 
 the promifes of Heaven are fo great, that it is not 
 reafonable to think that every man, and every life, 
 and an eafy Religion fhall poifefs fuch infinite glo- 
 ries. *That although Heaven is a gift, yet there 
 is a great feverity and ftrid; exadling of the condi- 
 tions on our part to receive that gift. *That fome 
 perfons who have lived ftridtly for forty years toge- 
 ther, yet have mifcarried by fome one crime at laft, 
 or fome fecret hypocrify, or a latent pride, or a creep- 
 ing ambition, or a fantaftic fpirit ; and therefore 
 much lefs can they hope to receive fo great portions 
 of felicities, when their life hath been a continual 
 declination from thofe feverities which might have 
 created confidence of pardon and acceptation, through 
 the mercies of God and the merits of "Jefus, *That 
 every good man ought to be fufpicious of himfelf, 
 and in his judgment concerning his own condition 
 to fear the worft, that he may provide for the better. 
 * That we are commanded to work out our falvation 
 with fear and trembling. *That this precept was 
 given with very great reafon, confidering the thou- 
 fand thoufand ways of mifcarrying. *That S. Faul
 
 248 THE SICK MAN'S C^s- 
 
 Apud Suiium, die 27 himfclf, and ^.Arfeniusy and S. 
 ^^ ' Elzearius, and divers other remark- 
 
 able Saints, had at fome times great apprehenfions of 
 the dangers of failing o^ the mighty price of their high 
 calling. *That the ftake that is to be fecured is of 
 fo great an intereft, that all our induffcry and all the 
 violences we can fuffer in the profecution of it are 
 not confiderable. *That this affair is to be done 
 but once, and then never any more unto eternal ages. 
 * That they who profefs themfelves fervants of the 
 inflitution, and fervants of the law and difcipline of 
 ye/us, will find that they va\x{\. judge themfelves by 
 the proportions of that law by which they were to 
 rule themfelves. *That the laws of fociety and ci- 
 vility, and the voices of my company are as i\\ judges 
 as they are guides ; but we are to fland or fall by his 
 fentence who will not confider or value the talk of 
 idle men, or the perfuafion of wilfully abufed Con- 
 fciences, but of him who hath felt our infirmity in 
 all things but Jin, and knows where our failings are 
 unavoidable, and where and in what degree they are 
 excufable ; but never will endure a fin fhould feize 
 upon any part of our love, and deliberate choice, or 
 I John 3. 20. carelefs cohabitation. *That if our 
 1 Cor. 4. 4. Confcience accufe us not, yet are we not 
 hereby jujlijied, for God is greater than our Confciences. 
 *That they who are moft innocent have their Con- 
 fciences mod: tender and fenfible. *That fcrupulous 
 perfons are always mofl religious ; and that to feel 
 nothing is not a fign of life ^ but of death. *That 
 nothing can be hid from the eyes of the Lord, to 
 whom the day and the night, public and private, 
 words and thoughts, actions and defigns are equally
 
 ^•3. CONFESSION OF SINS. 249 
 
 difcernlble. *That a luke-warm perfon is only fe- 
 cured in his own thoughts, but very unfafe in the 
 event, and defpifed by God. *That we live in an 
 Age in which that which is called and efteemed a 
 holy life, in the days of the Apoftles and holy primi- 
 tives would have been efleemed indifferent, fometimes 
 fcandalous, and always cold. * That what was a truth 
 of God then, is fo now ; and to what feverities they 
 were tied, for the fame alfo we are to be accountable; 
 and Heaven is not now an eafier purchafe than it was 
 then. *That if he will caft up his accounts, even 
 with a fuperficial eye. Let him confider how few 
 good works he hath done, how inconfiderable is the 
 relief which he gave to the poor, how little are the 
 extraordinaries of his Religion, and how una(5live 
 and lame, how polluted and difordered, how un- 
 chofen and unpleafant were the ordinary parts and 
 periods of it ; and how many and great fins have 
 flained his courfe of life : and until he enters into a 
 particular fcrutiny, let him only revolve in his mind 
 what his general courfe hath been ; and in the way 
 of prudence, let him fay whether it was laudable 
 and holy, or only indifferent and excufable : and if 
 he can think it only excufable, and fo as to hope for 
 pardon by fuch fuppletories of faith, and arts of per- 
 fuafion, which he and others ufe to take in for auxi- 
 liaries to their unreafonable confidence ; that he can- 
 not but think it very fit that he ,„. . . 
 
 ■' llli mors gravis mcubat, 
 
 fearch into his own eftate, and take Qui notus nimis omnibus, 
 
 r^ • -i 1 ri -1 1 Ignotusmoritur fibi. 
 
 a Guide, and erect a tribunal, or 
 appear before that which Chrifl hath erected for 
 him on earth, that he may make his accefs fairer 
 when he fhall be called before the dreadful Tribunal
 
 250 THE SICK MAN'S C. 5. 
 
 of Chrifl: in the clouds. For if he can be confident 
 upon the ftock of an u?jpraifed or a loofer life, and 
 fhould dare to venture upon wild accounts, without 
 order, without abatements, without confideration, 
 without condud:, without fear, without fcrutinies 
 and confeflions, and inftruments of amends or pardon, 
 he either knows not his danger, or cares not for it, 
 and little underftands how great a horror that is, that 
 a man fhould reft his head for ever upon a cradle of 
 flames, and lie in a bed of forrows, and never fleep, 
 and never end his groans or the gnafhing of his teeth. 
 This is that which fome Spiritual perfons call a 
 wakening of the Jinner by the terrors of the Law ; 
 which is a good analogy or Tropical eXpreffion to 
 reprefent the threatenings of the Gofpel, and the 
 danger of an incurious and a finning perfon : but we 
 have nothing elfe to do with the terrors of the Law; 
 for, Blejfed be God, they concern us not. The ter- 
 rors of the Law were the intermination of curfes 
 upon all thofe that ever broke any of the leafl: Com- 
 mandments, once^ or in any injiance : And to it the 
 Right eoufnefs of Faith is oppofed. The terrors of the 
 Law admitted no Repentance, no Pardon, no abate- 
 ment ; and were fo fevere, that God never inflidled 
 them at all according to the letter, becaufe he ad- 
 mitted all to Repentance that defired it with a timely 
 prayer, unlefs in very few cafes, as of Achan, or 
 Corah, the gatherer of flicks upon the Sabbath-day, or 
 the like: but the flate of threatenings in the Gofpel 
 is very fearful, becaufe the conditions of avoiding 
 them are eafy and ready, and they happen to evil 
 perfons after many warnings, fecond thoughts, fre- 
 quent invitations to Pardon and Repentance, and
 
 ^S*. 3. CONFESSION OF SINS. 251 
 
 after one entire Pardon configned in Baptifm. And 
 in this fenfe it is necefTary that fuch perfons as we 
 now deal withal fliould be inftrudted concerning 
 their danger. 
 
 4. When the fick man is either of himfelf, or by 
 thefe coniiderations, fet forward with purpofes of Re- 
 pentance, and Confeffion of his fins in order to all its 
 holy purpofes and effedls, then the Minifter is to af- 
 fift him in the underftanding the number of his fins, 
 that is, the feveral kinds of them, and the various 
 manners of prevaricating the Divine Commandments : 
 for as for the number of the particulars in every kind, 
 he will need lefs help ; and if he did, he can have it 
 nowhere but in his own Confcience, and from the 
 witnefTes of his converfation. Let this be done by 
 prudent inlinuation, by arts of remembrance, and fe- 
 cret notices, and propounding occafions and inftru- 
 ments of recalling fuch things to his mind which 
 either by public fame he is accufed of, or by the 
 temptations of his condition it is likely he might 
 have contracted. 
 
 5. If the perfon be truly penitent, and forward to 
 confefs all that are fet before him or offered to his 
 light at a half face, then he may be complied withal 
 in all his innocent circumftances, and his Confcience 
 made placid and willing, and he be drawn forward 
 by good nature and civility, that his Repentance in 
 all the parts of it, and in every ftep of its progrefs 
 and emanation, may be as voluntary and chofen as it 
 can. For by that means if the lick perfon can be 
 invited to do the work of Religion, it enters^by the 
 door of his will and choice, and will pafs on toward 
 confummation by the inftrument of delight.
 
 252 THE SICK MAN'S C.^. 
 
 6. If the Tick man be backward and without ap- 
 prehenfion of the good-natured and civil way ; let 
 the Minifter take care that by fome way or other the 
 work of God be fecured : and if he will not under- 
 hand when he is fecretly prompted, he muft be hal- 
 looed to, and aiked in plain interrogatives concerning 
 the crime of his life. He muft be told of the evil 
 things that are fpoken of him in markets or ex- 
 changes, the proper temptations and accuftomed evils 
 of his calling and condition, of the adlions of fcandal : 
 and in all thofe adtions which are public, or of which 
 any notice is come abroad, let care be taken that the 
 right fide of the cafe of Confcience be turned toward 
 him, and the error truly reprefented to him by which 
 he was abufed ; as the injuftice of his contrad:s, his 
 oppreffive bargains, his rapine and violence : and if 
 he hath perfuaded himfelf to think well of a fcanda- 
 lous a(5tion, let him be inftru6ted and advertifed of 
 his folly and his danger. 
 
 7. And this advice concerns the Minifter of Re- 
 ligion to follow without partiality, or fear, or intereft, 
 in much fimplicity, and prudence, and hearty iince- 
 rity ; having no other confideratlon, but that the in- 
 tereft of the man's Soul be preferved, and no caution 
 ufed, but that the matter be reprefented with juft 
 circumftances, and civilities fitted to the perfon with 
 Prefaces of honour and regard, but fo that nothing 
 of the duty be diminifhed by it, that the Introdudlion 
 do not fpoil the Sermon, and both together ruin two 
 Sou/sy [of the fpeaker, and the hearer. ^ For it may 
 foon be confidered. If the fick man be a poor or an 
 indiftcrcnt j^erfon In fecular account, yet his Soul is 
 equally dear to God, and was redeemed with the
 
 S.2. CONFESSION OF SINS. 253 
 
 fame higheft price, and therefore to be highly re- 
 garded : and there is no temptation, but that the 
 Spiritual man may fpeak freely without the allays 
 of intereft, or fear, or miftaken civilities. But if 
 the fick man be a Prince, or a perfon of eminence 
 or wealth, let it be remembered, it is an ill expref- 
 lion of reverence to his Authority, or of regard to his 
 Perfon, to let him perifh for the want of an honeil, 
 and juft, and a free homily. 
 
 8. Let the fick man, in the fcrutiny of his Con- 
 fcience and Confeffion of his fins, be carefully re- 
 minded to confider thofe fins which are only con- 
 demned m the court of Confcience, and nowhere elfe. 
 For there are certain fecrecies and retirements, places 
 of darknefs and artificial veils, with which the Devil 
 ufes to hide our fins from us, and to incorporate them 
 into our affedtions by a confiant uninterrupted prac- 
 tice, before they be prejudiced or difcovered. i. 
 There are many fins which have reputation, and are 
 accounted honour ; 2isjighting a duel, ajifwering a blow 
 with a blow, carrying armies into a neigbour-country , 
 robbing with a navy, violently feizing upon a kingdom. 
 2. Others are permitted by law; as Vfury in all 
 countries : and becaufe every excefs of it is a certain 
 fin, the permifilon of fo fufpedled a matter makes it 
 ready for us, and inftrudts the temptation. 3. Some 
 things are not forbidden by Laws ; as lying in ordi- 
 nary difcourfe, jeering, fcojing, intemperate eating, in- 
 gratitude, felling too dear, circumventing another in 
 contrasts, importunate entreaties, and temptation ofper- 
 fons to many inflances of fm, pride, and ambit ioji. 4. 
 Some others do not reckon they fin againfl God, if 
 the laws have feized upon the perfon j and many that
 
 254 'I'HE SICK MAN'S C.^- 
 
 are h?2prifo?ied for debt think theiiifehes difobligedfrom 
 payment ; and when they pay the penalty y think they 
 owe nothing for the fcandal and difobedience. 5. Some 
 fins are thought not confiderable, but go under the 
 title of fins of infirmity, or infeparable accidents of 
 mortahty ; fuch as idle thoughts, foolifld talking, loofer 
 revellingSy impatience, anger, and all the events of evil 
 company. 6. Laftly, many things are thought to 
 be no fins ; fuch as mifpending of their time, whole 
 days or jnonths of ufelefs afid impertinent ejnployment, 
 lo7ig gaming, winning men's jnoney in greater portions, 
 cenfuring mens adlions, ciiriofty, equivocating in the 
 prices andfecrets of biiyi?2g and felling, rudenefs,fpeak- 
 ing truths envioufy, doing good to evil purpofes, and 
 the like. Under the dark fhadow of thefe unhappy 
 and fruitlefs Yew-trees, the enemy of mankind makes 
 very many to lie hid from themfelves, fewing before 
 their nakednefs the fig-leaves of popular and idol re- 
 putation, and impunity, public perjnifjion, a temporal 
 penalty, infirmity, prejudice, and direct error in judg- 
 ment, and ignorance. Now in all thefe cafes the 
 Minifters are to be inquifitive and obfervant, lefl the 
 fallacy prevail upon the penitent to evil purpofes of 
 death or diminution of this good ; and that thofe 
 things which in his life pafled without obfervation, 
 may now be brought forth and ^^7/} under f aw s and 
 harrows, that is, the feverity and cenfure of forrow 
 and condemnation. 
 
 9. To which I add, for the likenefs of the thing, 
 
 that the matter of omifiion be confidered ; for in them 
 
 lies the bigger half of our failings ; and yet in many 
 
 inftanccs they arc undifccrned, becaufe they very often 
 
 Jit down by the Confcience, but never upon it ; and
 
 ^.3- CONFESSION OF SINS. 255 
 
 they are ufually looked upon as poor men do upon 
 their not having coach and horfes, or as that know- 
 ledge is mifTed by Soys and /ji'/ids which they never 
 had : it will be hard to make them underftand their 
 ignorance ; it requires knowledge to perceive it ; and 
 therefore he that can perceive it, hath it not. But 
 by this preffing the Confcience with omiflions, I do 
 not mean receffions or diftances from flates of emi- 
 nency or perfection : for although they may be ufed 
 by the Minifters as an inftrument of humility, and 
 a chaftifer of too big a confidence ; yet that which 
 is to be confefTed and repented of is omiffion of duty 
 in dired: inftances and matters of commandment, or 
 collateral and perfonal obligations, and is efpecially 
 to be confidered by Kings and Prelates, by Governors 
 and rich perfons, by Guides of Souls and prefidents 
 of Learning in public charge, and by all other in 
 their proportions. 
 
 10. The Minifters of Religion muil take care that 
 the fick man's Confeffion be as minute and particu- 
 lar as it can, and that as few fins as may be, be in- 
 trufted to the general prayer of pardon for all fins, 
 for by being particular and enumerative of the va- 
 riety of evils which have difordered his life, his Re- 
 pentance is difpofed to be more pungent and afflic- 
 tive, and therefore more falutary and medicinal ; it 
 hath in it more fincerity, and makes a better judg- 
 ment of the final condition of the man ; and from 
 thence it is certain, the hopes of the fick man can 
 be more confident and reafonable. 
 
 1 1. The Spiritual man that aflifi:s at the Repent- 
 ance of the fick muft not be inquifitive into all the 
 circumftances of the particular fins, but be content
 
 256 THE SICK MAN'S €.$- 
 
 with thofe that are direft parts of the crime, and 
 aggravations of the forrow : fuch iis frequency t long 
 abode, and earneji choice in adling them ; 'violent de- 
 JireSy great expenfe, fcandal of others ; dijlionour to the 
 Religion, days of Devotion, religious Solemnities, and 
 Holy places ; and the degree of boldnefs and impudence, 
 perfect refolution, and the habit. If the fick perfon 
 be reminded or inquired into concerning thefe, it 
 may prove a good inflrument to increafe his Con- 
 trition, and perfed: his penitential forrows, and faci- 
 litate his abfolution, and the means of his amend- 
 ment. But the other circumftances, as of the relative 
 perfon in the participation of the crime, the mea- 
 fures or circumstances of the impure action, the name 
 of the injured man or woman, the quality or acci- 
 dental condition ; thefe and all the like are but quef- 
 tions fpringing from curiofity, and producing fcruple, 
 and apt to turn into many inconveniences. 
 
 I 2. The Minifter in this duty of Repentance muft 
 
 Nuncf.depof.tumnonin- be diligent to obfervc concerning 
 
 ficietur amicus, ^|^g perfon that repents, that he be 
 
 Si reddat veterem cum Jr JT ' 
 
 tota aemgine foiiem, not impofed upon by fome one ex- 
 
 Prodigiofa fides et Tuf- •* ' "' 
 
 cis digna libeiiis. cellent thing that was remarkable 
 
 « . 13. .^ ^j^^ ^^j^ man's former life. For 
 
 there are fome people of ofte good thing. Some are 
 Charitable to the poor out of kind heartednefs, and 
 the fame good nature makes them eafy and compliant 
 with drinking perfons, and they die with drink, but 
 cannot live with Charity : and their Alms it may be 
 fhall deck their monument, or give them the reward 
 of loving perfons, and the poor man's thanks for alms, 
 and procure many temporal blefTings ; but it is very 
 fad that the reward fliould be loon fpcntin this world.
 
 S.2. CONFESSION OF SINS. 257 
 
 Some are rarely juft perfons, and pundiual obfervers 
 of their word with men, but break their promifes 
 with God, and make no fcruple of that. In thefe 
 and all the like cafes the fpiritual man muft be 
 careful to remark, that good proceeds from an entire 
 and integral caiife, and evil from every part : that one 
 ficknefs can make a man die ; but he cannot live and 
 be called a found man without an entire health : and 
 therefore if any confidence arifes upon that ftock, fo 
 as that it hinders the ftridtnefs of the Repentance, it 
 muft be allayed with the reprefentment of this fad 
 truth. That he who referves one evil in his choice hath 
 chofen an evil portion ^ and Coloquintida and death is iti 
 the pot : and he that worfliips the God of Ifrael with 
 a frequent facrifice, and yet upon the anniverfary will 
 how in the houfes of Venus, and loves to fee the follies 
 and the nakednefs of Rim??ion, may eat part of the 
 flefh of the facrifice, and fill his belly, but fhall not 
 be refrefhed by the holy cloud arifing from the 
 Altar, or the dew of heaven defcending upon the 
 myfteries. 
 
 13. And yet the minifler is to eflimate, that one 
 or more good things is to be an ingredient into his 
 judgment concerning the fate of his Soul, and the ca- 
 pacities of his reftitution, and admifHon to the peace 
 of the Church : and according as the excellency and 
 ufefulnefs of the Grace hath been, and according to 
 the degrees and reafons of its profecution, fo abate- 
 ments are to be made in the injundlions and impoli- 
 tions upon the penitent. For every virtue is a de- 
 gree of approach to God ; and though in refped: of 
 the acceptation it is equally none at all, that is, it is 
 as certain a death if a man dies with one mortal 
 
 H. D. s
 
 258 THE SICK MAN'S C. 5. 
 
 wound as if he had twenty, yet in fuch perfons who 
 have fome one or more excellencies, though not an 
 entire piety, there is naturally a nearer approach to 
 the ftate of grace, than in perfons who have done 
 evils, and are eminent for nothing that is good. But 
 in making judgment of fuch perfons, it is to be en- 
 quired into, and noted accordingly, why the iick per- 
 fon was fo eminent in that one good thing ; whether 
 fy choice and apprehenfion of his duty, or whether 
 it was a virtue from which his Jlate of life miniflered 
 nothing to dehort or difcourage him, or whether it 
 was only a confequent of his natural temper aiid con- 
 /iitutio?!. If th^frfj then it fuppofes him in the 
 neighbourhood of the ftate of Grace, and that in 
 other things he was ftrongly tempted. The, fecond 
 is a felicity of his Education, and an eifedt of Pro- 
 vidence. The third is a felicity of his Nature, and 
 a gift of God in order to fpiritual purpofes. But 
 yet of every one of thefe advantage is to be made. 
 If the confcience of his Duty was the principle, then 
 he is ready formed to entertain all other graces upon 
 the fame reafon, and his Repentance mufl be made 
 more fliarp and penal ; becaufe he is convinced to 
 have done againfl his Confcience in all the other parts 
 of his life; but the judgment concerning his final 
 flate ought to be more gentle, becaufe it was a huge 
 temptation that hindered the man and abufed his in- 
 firmity. But if either his Calling or his Nature were 
 the parents of the Grace, he is in the flate of ^ moral 
 many (in the jufl: and proper meaning of the word) 
 and to be handled accordingly : that virtue difpofed 
 him rarely well to many other good things, but was 
 no part of the grace of Sanftification : and therefore
 
 S.2- CONFESSION OF SINS. 259 
 
 the man's Repentance is to begin anew, for all that, 
 and is to be finifhed in the returns of health, if God 
 grants it; but if he denies it, it is much, very much 
 the worfe for all that fweet-natured virtue. 
 
 14. When the Confeffion is made, the Spiritual 
 man is to execute the office of a Reftorer and a 'Judge, 
 in the following particulars and manner. 
 
 SECT. IV. 
 
 Of the Minifiering to the Rejlitution and Pardon, or 
 Reconciliation of the Sick Perfon, by adminijiering 
 the Holy Sacra?nent. 
 
 F any man be overtaken in a fault, ye which 
 are fpiritual rejiore fuch a one 
 in thefpirit of meeknefs ; that's 
 the Commifjion : and. Let the Elders of ^"^'^^ 5-h, ^s- 
 the Church pray over thefick man, and if he have com- 
 7nittedfms, they Jliall be forgiven him ; that's the efeB 
 of his power and his miniftry. But concerning this 
 fome few things are to be confidered. 
 
 I. It is the office of the Prefbyters and Minifters 
 of Religion to declare public criminals and fcan- 
 dalous perfons to be fuch, that when the leprofy is 
 declared, the flock may avoid the infection ; and then 
 the man is excommunicate, when the people are 
 warned to avoid the danger of the man, or the re- 
 proach of the crime, to withdraw from his fociety, 
 and not to bid him Godfpeed, not to eat and celebrate 
 fynaxes and Church ?neetings with fuch who are de- 
 clared criminal and dangerous. And therefore Ex~ 
 communication is in a very great part the ad: of the
 
 26o OF COMMUNICATING Cs- 
 
 Congregation and communities of the faithful : and 
 
 1 Cor. 5.5,12,13. S. Paul fald to the Church of the Co- 
 
 2 Cor. 2. 6. rinthians, that they had infixed the evil 
 upon the inceftuous perfon, that Is, by excommuni- 
 cating him : all the a(5ls of which are, as they are 
 fubjed:ed In the people, ad:s of caution and liberty; 
 but no more acfts of dired:, proper ^ow^r ox jurifdic- 
 tion^ than It was when the Scholars of Simon Magus 
 left his chair, and went to hear S. Peter: but as they 
 are actions of the Rulers of the Church, fo they are 
 declarative, minijlerial, and effective too hy moral cau- 
 
 fality, that Is, by perfuajion and difcourfe, by argu- 
 7nent and prayer y by homily and material reprefentment, 
 by reafonablenefs of order and tht fuperinduced necef- 
 Jities of men; though not by any real change of ftate 
 as to the perfon, nor by diminution of his right, or 
 violence to his condition. 
 
 2. He that baptizes, and he that ?ninijiers the holy 
 Sacrament, and he that prays, does holy offices of 
 great advantage ; but In thefe alfo, juft as In the for- 
 
 HominesinremifTionem HlCr, hc CXercIfeS nO jurlfdidtlon 
 
 peccatorum minirterium ^^. pre-cmlncnce after the man- 
 
 luum exhibent, non jus r 
 
 aiicujus potcftatis cxtr- ncr of fccular authority : and the 
 
 cent : Neqiie cnim in iuo, , _ ■' 
 
 fed in Patris et Fiiii et fame Is alfo truc If he fliould deny 
 
 Si)iritus Sanfti nomine « ^ - r r ^ 1 
 
 peccata dimittunt. liii them. Hc that reluleth to bap- 
 'T^^^fS^z- ti^^ ^" Indlfpolbd perfon, hath by 
 ^•'^- the confent of all men no power 
 
 or jurIfdi6tIon over the unbaptlzed man : and he that 
 for the like reafon refufeth to give him the Commu- 
 nion, prcfcrvcs the facrednefs of the myfterles, and 
 does charity to the undifpofed man, to deny that to 
 him which will do him mifchief : and this Is an ad: 
 of feparation, juft as It is for a friend or Phyfician
 
 6*. 4- THE SICK PENITENT. 261 
 
 to deny water to an Hydropic perfon, or Italian 
 wines to a he6tic Fever, or as if Cato (hould deny 
 to falute Bibidiis, or the Cenfor of manners to do 
 countenance to a wanton and a vicious perfon. And 
 though this thing was expreffed by words of power, 
 fuch 2iS> fepar at io?i J abJie?ition, excommunication, depoji- 
 tion ; yet thefe words we underftand by the thing 
 itfelf, which was notorious and evident to be matter 
 of prudence, fecurity, and a free, unconftrained dif- 
 ciphne : and they paifed into power by confent and 
 voluntary fubmiflion; having the fame eifedl of con- 
 ftraint, fear and authority, which we fee in fecular 
 jurifdid:ion ; not becaufe Ecclefiajlical difcipline hath 
 a natural proper coercion as lay-Tribunals have, but 
 becaufe men have fubmitted to it, and are hound 
 ■to do fo upon the interefl of two or three Chrijlian 
 graces. 
 
 3. In purfuance of this caution and provifion, the 
 Church fuperinduced titnes and manners of abjiention, 
 and expreffions of forrow,and canonical punifhments, 
 which they tied the delinquent people to fuffer be- 
 fore they would admit them to the holy Table of the 
 Lord. For the criminal having obliged himfelf by 
 his fin, and the Church having declared it when flie 
 fhould take notice of it, he is bound to repent, to 
 make him capable of pardon with God ; and to prove 
 that he is penitent, he is to do fuch actions which 
 the Church in the virtue and purfuance of Repent- 
 ance fliall accept as a teftimony of it, fufficient to 
 inform her : for as fhe could not bind at all (in this 
 fenfe) till the crime was public, though the man had 
 bound himfelf in fecret; fo neither can flie fet him 
 free till the repentance be as public as the fin, or fo
 
 262 OF COMMUNICATING C.^. 
 
 as fhe can note it and approve it. Though the man 
 be free as to God by his internal ad: ; yet as the pub- 
 lication of the fin was accidental to it, and the 
 Church-cenfure confequent to it, fo is the publication 
 of Repentance and confequent Abfolution extrinfical 
 to the pardon, but accidentally and in the prefent cir- 
 cumflances neceflary. This was the fame that the 
 Jews did, (though in other inflances and expreflions) 
 and do to this day to their prevaricating people ; and 
 the Effenes in their AfTemblies, and private Colleges 
 of Scholars, and public Univerlities. For all thefe 
 being alTemblies of voluntary perfons, and fuch as 
 feek for advantage, are bound to make an artificial 
 authority in their Superiors, and fo to fecure order 
 and government by their own obedience and volun- 
 tary fubordination, which is not elTential and of pro- 
 per jurifdi(5tion in the Superior; and the band of it 
 is not any coercitive power, but the denying to com- 
 municate fuch benefits which they feek in that Com- 
 munion and fellowfliip. 
 
 4. Thefe, I fay, were introduced in the fpecial 
 manners and injiances by pofitive authority, and have 
 not a divine authority cotnmanding them ; but there is 
 a Divine power that verifies them, and makes thefe 
 feparatlons effedtual and formidable : for becaufe they 
 are declarative and minijlcrial in the Spiritual man, 
 and fuppofe a delinquency and demerit in the other, 
 and a fin againft God, our bleffed Saviour hath de- 
 clared, that what they bind on earth Jlmll be bound in 
 heaven; that is in plain fignification. The fame fins 
 and finners which the Clergy condemns in the face 
 of their Afiemblies, the fame are condemned in Hea- 
 ven before the face of God, and for the fame reafon
 
 ^S*. 4. THE SICK PENITENT. 263 
 
 too. God's Law hath fentenced it, and thefe are 
 the preachers and publifhers of his Law, by which 
 they ftand condemned ; and thefe laws are they that 
 condemn the Hn, or acquit the penitent, t/iere and 
 here; what foever they bind here Jliall ^ ,..,... 
 
 . . Suininuin futun judicu 
 
 be bound there, that is, the fentence piasjudicium eft, fi quis 
 
 r r^ -^ 11 rc^ J /iii'^^ dellqiierit ut a com- 
 
 Or CjOd at the day of judgment (hall municatione orationis et 
 
 fentence the fame men whom the c^J'-xH rLTe'tt!""^^ 
 Church doth rightly fentence here. ^"'^''^- ^P°^- '■ 39- 
 
 r ' r 1 • 1 r r • n it Atque hoc idem innu- 
 
 J.t IS ipoken in the future \lt JhaU ItuiperfummamApoftoli 
 // J ' 1 ~l .1,.!, cenfuram in reos maximi 
 
 be bound tn heaven, \ not but that criminis: fit av^Ss^. ^a- 
 the finner is firfl bound there, or p^v-s^, id eft, excommuni- 
 
 ' catus majon Excommu- 
 
 firfl abfolved there; but becaufe nicatione ; ' Dominus ve- 
 
 . . , niet,' fcil. ad judicandum 
 
 all binding and loojing in the inter- eum: ad quod judicium 
 
 1 • • r r\ 11- 1 haec cenfura Ecclefis eft 
 
 Val IS imperiect and relative to the relativaetinordine Tum 
 
 day of Judgment, the day of the ^™nSp1fa''h-c 
 great Sentence, therefore it is fet conhgnatur. 
 down in the time to come, and fays this only. The 
 Clergy are tied by the Word and laws of God to 
 condemn fuch fins and linners ; and that you may not 
 think it ineffecftive, becaufe after fuch fentence the 
 man lives, and grows rich, or remains in health and 
 power, therefore be fure it fhall be verified in the 
 day of Judgment. This is hugely agreeable with 
 the words of our Lord, and certain in reafon : for 
 that the Miniiler does nothing to the final alteration 
 of the fiate of the man's Soul by way of fentence is 
 demonfiiratively certain, becaufe he cannot bind a 
 man, but fuch as hath bound himfelf, and who is 
 bound in Heaven by his fin before his fentence in 
 the Church : as alfo becaufe the binding of the 
 Church is merely accidental, and upon publication 
 only ; and when the man repents, he is abfolved be-
 
 264 OF COMMUNICATING C. 5. 
 
 fore God, before the fentence of the Church, upon 
 his contrition and derelidiion only; and if he were 
 not, the Church could not abfolve him. The con- 
 fequent of which evident truth is this. That whatfo- 
 ever impofitions the Church-officers impofe upon 
 the criminal, they are to avoid fcandaj, to teftify Re- 
 pentance, and to exercife it, to inftrud: the people, 
 to make them fear, to reprefent the ad: of God, and 
 the fecret and the true ftate of the finner: and al- 
 though they are not eifentially neceifary to our par- 
 don, yet they are beco?ne necejfary when the Church 
 hath feized upon thejinner by public notice of the cri?ne ; 
 neceifary (I fay) for the remonjing the fcandal, and 
 giving tejlimony of our cofztrition, and for the receiving 
 all that comfort which he needs ^ and can derive from 
 the promifes of pardon, as they are publiflied by him 
 that is commanded to preach them to all them that 
 repent. And therefore although it cannot be necef- 
 fary as to the obtaining pardon that the Prieft fliould 
 in private abfolve a fick man from his private fins, 
 and there is no loofmg where there was 7to precedent 
 binding, and he that was only bound before God, can 
 before him only be loofed : yet as to confefs fins to 
 any Chriftian in private may have many good ends, 
 and to confefs them to a Clergyman may have many 
 more ; fo to hear God's fentence at the mouth of the 
 Minifter, pardon pronounced by God's Ambaffador, 
 is of huge comfort to them that cannot otherwife be 
 comforted, and whofe infirmity needs it; and there- 
 fore it were very fit it were not negledcd in the days 
 of our fear and danger, of our infirmities and forrow. 
 5. The execution of this miniflry being an ad 
 of prudence and churity, and therefore relative to
 
 S.4' THE SICK PENITENT. 265 
 
 changing circumftances, it hath been, and in many 
 cafes may, and in fome muji be refcinded and altered. 
 The time of feparation may be lengthened and {hort- 
 ened, the condition made lighter or heavier, and for 
 the fame offence the Clergyman is depofed, but yet 
 admitted to the Communion, for which one of the 
 people who hath no office to lofe is denied the be- 
 nefit of communicating ; and this fometimes when 
 he might lawfully receive it : and a private man is 
 feparate, when a multitude or a Prince is not, can- 
 not, ought not : and at laft, when the cafe of fick- 
 nefs and danger of death did occur, they admitted 
 all men that defired it ; fometimes without fcruple 
 or difficulty, fometimes with fome little reftraint in 
 great or infolent cafes (as in the cafe of Apoflafy, 
 in which the Council of Arks denied 
 abfolution, unlefs they received and 
 gave public fatisfacflion by adls of Repentance ; and 
 fome other Councils denied at any time to do it to 
 fuch perfons) according as feemed fitting to the pre- 
 fent neceffities of the Church. All which particu- 
 lars declare it to be no part of a Divine command- 
 ment, that any man fhould be denied to receive the 
 Communion if he defires it, and if he be in any pro- 
 bable capacity of receiving it. 
 
 6. Since the feparation was an videz Cor. 2. 10. et s. 
 
 „/-,., 1 TO Cyprian. Ep. 73. 
 
 act or liberty and a direct nega- 
 tive, it follows that the reftitution was a mere doing 
 that which they refufed formerly, and to give the 
 holy Communion was the formality of Abfolution, 
 and all the inftrument and the whole matter of re- 
 concilement; the taking off the punifliment is the par- 
 doning of the fm : for this without the other is but a
 
 266 OF COMMUNICATING C. s- 
 
 word; and if this be done, I care not whether any- 
 thing be faid or no. Vinum Dominicum minijiratoris 
 gratia efi, is alfo true in this fenfe ; to give the Cha- 
 lice and Cup is the grace and indulgence of the 
 Minifter : and when that is done, the man hath ob- 
 tained the peace of the Church ; and to do that is 
 all the Abfolution the Church can give. And they 
 were vain difputes which were commenced fome few 
 Ages lince concerning the forms of Abfolution, whe- 
 ther they were indicative or optative, by way of de- 
 claration or by way oifentence : for at firft they had 
 no forms at all, but they faid a Prayer, and after the 
 manner of the Jews laid hands upon the Penitent, 
 when they prayed over him, and fo admitted him to 
 the holy Communion : For fince the Church had 
 no power over her children, but of excommunicating 
 and denying them to attend upon /jofy ofices and mi- 
 nijiries refpedlively, neither could they have any Ab- 
 folution, but to admit them thither from whence 
 formerly they were forbidden : whatfoever ceremony 
 or forms did fignify, this was fuperinduced and ar- 
 bitrary, alterable and accidental ; it had variety, but 
 no necelTity. 
 
 7. The pra(5lice confequent to this is, that if the 
 Penitent be bound by the politive cenfures of the 
 Church, he is to be reconciled upon thofe conditions 
 which the laws of the Church tic him to, in cafe he 
 can perform them : if he cannot, he can no longer 
 be prejudiced by the cenfure of the Church, which 
 had no relation but to the people, 
 vv'jth whom the dying man is no 
 longer to convcrfc : for whatfoever relates to God, is
 
 6*. 4- THE SICK PENITENT. 267 
 
 to be tranfad:ed in fpiritual ways, by contrition, and 
 internal graces ; and the mercy of the Church is 
 fuch, as to give him her peace and her blefling upon 
 his undertaking to obey her injundiions, if he fhall 
 be able; which injundilons if they be declared by 
 public fentence, the Minifter hath nothing to do in 
 the affairs, but to remind him of his obligation, and 
 reconcile him, that is, give him the Holy Sacrament. 
 8. If the penitent be not bound by public fen- 
 tence, the Minifter is to make his Repentance as 
 great and his heart as contrite as he can, to difpofe 
 him by the repetition of a6ts of grace in the way of 
 Prayer, and in real and exterior inftances where he 
 can ; and then to give him the holy Communion in 
 all the fame cafes in which he ought not to have 
 denied it to him in his health, that is, even in the 
 beginnings of fuch a Repentance, which by human 
 ligns he believes to be real and holy ; and after this, 
 the event muft be left to God. The reafon of the 
 Rule depends upon this ; Becaufe there is no Divine 
 commandment directly forbidding the Rulers of the 
 Church to give the Communion to any Chriflian 
 that defires it, and profeffes Repentance of his fins. 
 And all Church-difcipline in every inftance, and to 
 every fingle perfon, was impofed upon him by men, 
 who did it according to the neceffities of this flate 
 and conflitution of our affairs below : but we, who 
 are but Miniflers and delegates of pardon and con- 
 demnation, muft refign and give up our judgment 
 when the man is no more to be judged by the fen- 
 tences of man, and by the proportions of this world, 
 but of the other : to which if our reconcihation does
 
 268 OF COMMUNICATING C. s- 
 
 advantage, we ought in charity to fend him forth 
 
 with all the advantages he can receive ; for he will 
 
 ,,., . need them all. And therefore the 
 
 Can. 13. Vide etiam 
 
 Con. Ancyr. can, 6. Ntcem Council commands, that 
 
 Aurel. 2. can. 12. 1 1 • 1 r 1 • r 
 
 no man be deprived oi this fiecej- 
 fary p off port in the article of his death, and calls this 
 the ancient and ca^ionical law of the Church ; and to 
 minifter it, only fuppofes the man in the communion 
 of the Church, not always in the fiate, but ever in 
 the poffibilities of fandification. They who in the 
 article and danger of death were admitted to the 
 Communion, and tied to Penance if they recovered, 
 (which was ever the cuftom of the ancient Church, 
 unlefs in very few cafes) were but in the threfhold of 
 Repentance, in the commencement and firfl intro- 
 
 du(5lions to a devout life : and in- 
 
 O facrum conviviiim in , •, , . . - • • n 1 
 
 quo chrirtus lumitur, re- deed then It IS a ht miniltry, that 
 
 colitur memoria Paflionis ;«. L^ ~;,x^^ t^ ^11 ^.U^ ^^^C^J« ^C 
 ejus, mens impletur gra- ^^ bc glVCU lU all the pCriods of 
 
 tia, et futurae giorise nobis ^imc iu which the oardon of fins 
 
 pignus datur ! ^ _ _ ^ ^ 
 
 is working, fince it is the Sacra- 
 ment of that great myflery, and the exhibition of 
 that blood which is Jhedfor the remijjion offms. 
 
 9. The Minifter of Religion ought not to give 
 the Communion to a fick perfon, if he retains the 
 afFcd:ion to any fin, and refufes to difavow it, or pro- 
 fefs Repentance of all fins whatfoever, if he be re- 
 quired to do it. The reafon is, 
 
 • Ita vide, ut profit, iilis , ^ . . • j<' 1 1 
 
 ignoici, quus ad pcenani oecauie it IS a Certain *■ death to 
 
 ii)rc Deus deduxit : (iiiod 1 - j • /" r 1. • 'f 
 
 ad me attinet, non Vum him, and au increale of his milery, 
 
 crudelis, led vereor nc Jf }-j^ ^^^j] ^^ p,-ofline the bodv and 
 
 (]uod lemilero patiar. I J 
 
 Tryp/imia dixit apiui blood of Chrift, as to take it into 
 
 Petronium. 1 n i n 
 
 10 unholy a brcair, where Satan 
 reigns, and Sin is principal, and the Spirit is extin-
 
 ^•4. THE SICK PENITENT. 269 
 
 guirhed, and Chrift loves not to enter, becaufe he 
 is not fuffered to inhabit. But 
 
 hi r rr T» i Ssevi quoque et impla- 
 
 en he profelles Repentance, and cabiies Domini crudtiita- 
 
 does fuch afts of it as his prefe.u ^^ Jr^caXllrfuJ: 
 condition permits, he is to be pre- ''»»« reJuxit, dcditit,is 
 
 ^ _ ^ holtibus paicimus. 
 
 fumed to intend heartily what he 
 profeffes folemnly ; and the Minifter is only the 
 Judge of outward a(5t, and by that only he is to take 
 information concerning the inward. But whether 
 he be fo or no, or if he be, whether that be timely, 
 and effediual and fufficient toward the pardon of iins 
 before God, is another confideration, of which we 
 may conjecture here, but we fhall know it at doomf- 
 day. The Spiritual man is to do his miniflry by 
 the Rules of Chrift, and as the cufloms of the Church 
 appoint him, and after the manner of men : the event 
 is in the hands of God, and is to be exped:ed, not 
 direclly and wholly according to his miniftry, but 
 to the former life, or the timely 
 
 J. . J J * Qil,3scunque ergo de 
 
 ^ mternal repejitance and amend- poenitentiajubendo aiaa 
 
 £• 1 • 1 T 1 1 J liint, non ad exteriorem, 
 
 ment, of which I have already fed ad inteHorem referenl 
 
 given accounts. Thefe miniftries "^^ ''""'' ii"" ^"^ ""/.^"? 
 
 o unquam Deo reconcilian 
 
 are adis of order and great affift- potedt. Gratian. de Pa^- 
 
 ances, but the fum of affairs does 
 
 not rely upon them. And if any man puts his whole 
 
 Repentance upon this time, or all his hopes upon 
 
 thefe miniftries, he will find them and himfelf to 
 
 fail. 
 
 10. It is the Minifter's office to invite fick and 
 dying perfons to the holy Sacrament ; fuch whofe 
 lives were fair and laudable, and yet their ficknefs 
 fad and violent, making them lifilefs and flow of de- 
 fires, and flower apprehenfions : that fuch perfons
 
 270 OF COMMUNICATING C. ^. 
 
 who are in the flate of grace may lofe no accidental 
 advantages of fpiritual improvement, but may re- 
 ceive into their dying bodies the fymbols and great 
 confignations of the Refurredlion, and into their fouls 
 the pledges of Immortality ; and may appear before 
 God their Father in the union and with the imprelTes 
 and likenefs of their elder Brother. But if the per- 
 fons be of ill report, and have lived wickedly, they 
 are not to be invited, becaufe their cafe is hugely fuf- 
 picious, though they then repent and call for mercy : 
 but if they demand it, they are not to be denied : 
 only let the Minifter in general reprefent the evil 
 confequence of an unworthy participation ; and if 
 the Penitent will judge himfelf unworthy, let him 
 fland candidate for pardon at the hands of God, and 
 ftand or fall by that unerring and merciful fentence ; 
 to which his feverity of condemning himfelf before 
 men will make the eafier and more hopeful addrefs. 
 And the flridiefl: among the Chriftians, who denied to 
 reconcile lapfed perfons after Baptifm, yet acknow- 
 ledged that there were hopes referved in the court 
 of Heaven for them, though not here : lince we, who 
 are eafily deceived by the pretences of a real return, 
 are tied to difpenfe God's graces as he hath given us 
 commiflion, with fear and trembling, 
 and without too forward confidences ; 
 and God hath mercies which we know not of; and 
 therefore becaufe we know them not, fuch perfons 
 were referred to God's Tribunal, where he would 
 find them, if they were to be had at all. 
 
 II. When the holy Sacrament is to be adminif- 
 tcrcd, let the exhortation be made proper to the 
 myftcry, but fitted to the man ; that is, that it be
 
 S.4.. THE SICK PENITENT. 271 
 
 ufed for the advantages of Faith, or Love, or Con- 
 trition : let all the circumftances and parts of the 
 Divine Love be reprefented, all the myfterious ad- 
 vantages of the bleffed Sacrament be declared ; 
 *That it is the bread which came from Heaven; 
 *That it is the reprefentation of Chrift's death to 
 all the purpofes and capacities of Faith, *and the 
 real exhibition of Chrift's body and blood to all the 
 purpofes of the Spirit ; *That it is the earneft of the 
 Refurred:ion, *and the feed of a glorious Immor- 
 tality ; * That as by our cognation to the body of the 
 ^rji Adatn we took in death, fo by our union with 
 the body of xhejecond Ada?}i we ihall have the inhe- 
 ritance of life ; (for as by Adam came 
 death, fo by Chrijl cometh the refur- 
 reSiion of the dead.) * That if we being worthy Com- 
 municants of thefe facred pledges be prefented to 
 God with Chrift within us, our being accepted of 
 God is certain even for the fake of his well-beloved 
 that dwells within us; *That this is the Sacrament 
 of that Body which was broken for our fins, of that 
 Blood which purifies our Souls, by which we are 
 prefented to God pure and holy in the beloved; *That 
 now we may afcertain our hopes, and make our faith 
 confident ; for he that hath given us his 
 Son, how Jliould not he with him give us 
 all things elfe ? Upon thefe or the like confiderations 
 the fick man may be aflifi:ed in his addrefs, and his 
 Faith fi:rengthened, and his Hope confirmed, and his 
 Charity be enlarged. 
 
 12. The manner of the fick vide Rule of holy 
 man's reception of the holy Sacra- «„7fii£"„^^ Se tiW of 
 ment hath in it nothing differing Jtf"s, pa" 3.Diit. is.
 
 272 OF COMMUNICATING C. s- 
 
 from the ordinary folemnities of the Sacrament, fave 
 only that abatement is to be made of fuch acciden- 
 tal circumftances as by the laws and cuftoms of the 
 Church healthful perfons are obliged to ; fuch as 
 Fafting, Kneeling, &c. Though I remember that 
 it was noted for great devotion in the Legate that 
 died at Trent, that he caufed himfelf to be fuftained 
 upon his knees, when he received the ijiaticiim or the 
 holy Sacrament before his death ; and it was greater 
 in HuniadeSy that he caufed himfelf to be carried to 
 the Church, that there he might receive his Lord, 
 in his Lord's hoiife ; and it was recorded for honour, 
 that JVilliajn the pious Archbifhop of Boiirges, a 
 fmall time before his laft agony, fprang out of his 
 bed at the prefence of the holy Sacrament, and upon 
 his knees and his face recommended his Soul to his 
 Saviour. But in thefe things no man is to be pre- 
 judiced or cenfured. 
 
 13. Let not the holy Sacrament be adminiftered 
 to dying perfons, when they have no ufe of Reafon 
 to make that duty acceptable, and the myfteries ef- 
 fediive to the purpofes of the Soul. For the Sacra- 
 ments and ceremonies of the Gofpel operate not 
 without the concurrent aftions and moral influences 
 of the fufcipient. To infufe the Chalice into the 
 cold lips of the Clinic may difturb his agony; but 
 cannot relieve the Soul, which only receives im- 
 provement by ad;s of grace and choice, to which the 
 external rites are apt and appointed to minifter in a 
 capable perfon. All other perfons, as fools, children, 
 diftradlcd perfons, lethargical, apopledlical, or any 
 ways fenfclefs and incapable of human and reafon- 
 ahlc a6ts, arc to be afiifted only by Prayers : for tbey
 
 ^•4. THE SICK PENITENT. 273 
 
 may prevail even for the abfent, and for enemies, and 
 for all thofe who join not in the office. 
 
 SECT. V. 
 
 Of minifiering to the Jick P erf on by the Spiritual Man, 
 as he is the Phyfician of Souls. 
 
 |N all cafes of receiving Confeffions of fick 
 men, and the affifting to the advancement 
 of Repentance, the Minifler is to appor- 
 tion to every kind of fin fuch fpiritual remedies 
 which are apt to mortify and cure the fin ; fuch as 
 abftinence from their occafions and opportunities, to 
 avoid temptations, to refift their beginnings, to punifh 
 the crime by ad:s of indignation againft the perfon, 
 failings and prayer, alms and all the inflances of 
 charity, afking forgivenefs, reftitution of wrongs, 
 fatisfadtion of injuries, adts of virtue contrary to the 
 crimes. And although in great and dangerous fick- 
 neffes they are not diredily to be impofed, unlefs they 
 are dired: matters of duty; yet where they are me- 
 dicinal they are to be iniinuated, and in general fig- 
 nification remarked to him, and undertaken accord- 
 ingly: concerning which when he returns to health 
 he is to receive particular advices. And this advice 
 was inferted into the Penitential of England in the 
 time of Theodore, Archbifhop of cauf. 26. q. 7. ab in- 
 Canterhury, and afterwards adopted '^™'^- 
 
 into the Canon of all the Weftern Churches. 
 
 2. The proper temptations of fick men for which 
 a remedy is not yet provided are unreafonable Fears, 
 and ufireafonable Confidences, which the Minifler is to 
 cure by the following confiderations. 
 
 H. D. T
 
 274 CONSIDERATIONS AGAINST Cs^ 
 
 Conjiderations againji unreafonable Fears of not 
 having our Sins pardoned. 
 
 Many good men, efpecially fuch who have tender 
 Confciences, impatient of the leafl fin, to which 
 they are arrived by a long grace, and a continual 
 obfervation of their anions, and the parts of a lafting 
 Repentance, many times overad: their tendernefs, 
 and turn their caution into fcruple, and care of their 
 duty into enquiries after the event, and afkings after 
 the counfels of God, and the fentences of Doomf- 
 day. 
 
 He that afks of the flanders by, or of the Minifter, 
 whether they think he fhall be faved or damned, is 
 to be anfwered with the words of pity and reproof. 
 Seek not after new light for the fearching into the 
 privateft records of God : look as much as you lift 
 into the pages of Revelation, for they concern your 
 duty: but the event is regiftered in Heaven, and we 
 can exped: no other certain notices of it, but that it 
 fliall be given to them for whom it is prepared by 
 the Father of mercies. We have light enough to 
 tell our duty; and if we do that, we need not fear 
 what the iffue will be ; and if we do not, let us. never 
 look for more light, or enquire after God's pleafure 
 concerning our Souls, lince we fo little ferve his ends 
 in thofe things where he hath given us light. But 
 yet this I add. That as pardon of lins in the Old Tef- 
 tament was nothing but removing the 
 punifliment, which then was temporal, 
 and therefore many times they could tell if their fms 
 were pardoned ; and concerning pardon of fins they 
 then had no fears of Confcience, but while the pu-
 
 S.^. FEJRS IN SICKNESS. 275 
 
 nifhment was on them, for fo long indeed it was 
 unpardoned, and how long it would fo remain it was 
 matter of fear, and of prefent forrow : befides this, 
 in the Gofpel pardon of fins is another 
 thing ; rardon or lins is ajanctijicatiojt ; 
 Chriji came to take away our fins by turning every one of 
 us from our iniquities ; and there is not in the nature 
 of the thing any expectation of pardon, or fign or fig- 
 nification of it, but fo far as the thing itfelf difcovers 
 itfelf. As we hate fin, and grow in grace, and arrive 
 at the fi:ate of holinefs, which is alfo a ftate of Re- 
 pentance and imperfection, but yet of fincerity of 
 heart and diligent endeavour ; in the fame degree we 
 are to judge concerning the forgivenefs of fins : for 
 indeed that is the Evangelical forgivenefs and it fig- 
 nifies our pardon, becaufe it effecfts it, or rather it is 
 in the nature of the thing ; fo that we are to enquire 
 into no hidden records : Forgivenefs of fins is not a 
 fecret fentence, a word or a record ; but it is a ftate 
 of change, and effed:ed upon us ; and upon ourfelves 
 we are to look for it, to read it, and underfi:and it. 
 We are only to be curious of our Eft modus in confcien- 
 
 1 , J r \ . c j.\, S i.' ^ tia gloriandi, ut noveris 
 
 duty, and confident Ot the Article ^jem tuam effe f.nceram, 
 
 of Remiflion of fins ; and the con- • • ^^^ ^p^"^ ^"^"^ "■■- 
 
 ' tarn. 
 
 clufion of thefe premifes will be, Auguj}.inPfaimi^<). 
 that we fhall be full of hopes of a profperous Refur- 
 re(5tion ; and our Fear and trembling are no infi:ances 
 of our calamity, but parts of duty; we fhall fure 
 enough be wafted to the fhore, although we be tofied 
 with the winds of our Sighs, and the unevennefs of 
 our Fears, and the ebbings and flowings of our Paf- 
 fions, if we fail in a right channel, and fiieer by a 
 perfed compafs, and look up to God, and call for
 
 276 CONSIDERATIONS AGAINST C.^- 
 
 his help, and do our own endeavour. There are. 
 very many reafons why men ought not to defpair ; 
 and there are not very many men that ever go be- 
 yond a Hope, till they pafs into poffeffion. If our 
 Fears have any mixture of Hope, that is enough to 
 enable and to excite our duty; and if we have a 
 ftrong Hope, when we cafl: about, w^e fhall find rea- 
 * Una eft nobiiitas, argu- fou euough to have many Fears. 
 inger-'ZidL^nt ha- Let uot this^ fcar weaken our hands; 
 buiiTe manus. Fetron. ^^fj if \x allay ouf gaieties and our 
 
 confidences, it is no harm. In this uncertainty we 
 mull: abide, if we have committed fins after Baptifm : 
 and thofe confidences which fome men glory in are 
 not real fupports or good foundations. The fearing 
 man is the fafefl, and if he fears on his deathbed, it 
 is but what happens to moft confidering men, and 
 what was to be looked for all his life-time : he talked 
 of the terrors of death, and death is the i<^/;?^ of ter- 
 rors; and therefore it is no ftrange thing if then he 
 be hugely afraid : if he be not, it is either a great 
 felicity, or a great prefumption. But if he wants 
 fome degree of Comfort, or a greater degree of 
 Hope, let him be refrelhed by confidering. 
 1 Tim. 1. 15. I. That Chriji came into the world to 
 
 Lukl/^'"' fave /inner s. 2.. T\\2X God delights not 
 
 1 John 2, 1. in the confiifion and death offmners. 3. 
 That in heaven there is great joy at the converfion of 
 a fiiner. 4. That Chrift is a perpetual Advocate 
 daily interceding with his Father for our pardon. 
 5. That God ufes infinite arts, inflruments and de- 
 vices to reconcile us to himfelf. 6. That 
 
 2 Cor. 5. 20. .... . , , . 1 
 
 he prays us to be in chanty with hiniy and 
 to be forgiven. 7. That he fends Angels to keep
 
 S.^. FEARS IN SICKNESS. 277 
 
 us from violence and evil company, from tempta- 
 tions and furprifes, and his Holy Spirit to guide us 
 in holy ways, and his fervants to warn us and re- 
 mind us perpetually: and therefore fince certainly 
 he is fo defirous to fave us, as appears by his word, 
 by his oaths, by his very nature, and his daily ar- 
 tifices of mercy; it is not likely that he will con- 
 demn us without great provocations of his Majefty, 
 and perfeverance in them. 8. That the Covenant 
 of the Gofpel is a Covenant of Grace and of Re- 
 pentance, and being eftablilhied with fo many great 
 folemnities and miracles from Heaven, muft fignify 
 a huge favour and a mighty change of things ; and 
 therefore that Repentance which is the great con- 
 dition of it is a grace that does not expire in little 
 accents and minutes, but hath a great latitude of fig- 
 nification and large extenfion of parts, under the pro- 
 ted:ion oi all which perfons are fa fe, even when they 
 fear exceedingly. 9. That there are great degrees 
 and differences of glory in Heaven ; and therefore if 
 we eftimate our piety by proportions to the more 
 eminent perfons and devouter people, we are not to 
 conclude we fhall not enter into the fame Jiate of 
 glory, but that we fhall not go into the fame degrees. 
 (9.) That although forgivenefs of fins is configned 
 to us in Baptifm, and that this Baptifm is but once, 
 and cannot be repeated ; yet forgivenefs of fins is the 
 grace of the Gofpel, which is perpetually remanent 
 upon us, and fecured unto us fo long as we have not 
 renounced our Baptifm : for then we enter into the 
 condition of Repentance ; and Repejitance is not an 
 indivifible grace, or a thing performed at once, but 
 it is working all our lives ; and therefore fo is our
 
 278 CONSIDERATIONS AGAINST C.^. 
 
 Pardon, which ebbs and flows according as we dif- 
 compofe or renew the decency of our Baptifmal pro- 
 mifes : and therefore it ought to be certain, that no 
 man defpair of pardon but he that hath voluntarily 
 renounced his Baptifm, or willingly eftranged him- 
 felf from that Covenant. He that fticks to it, and 
 ftill profelTes the Religion, and approves the Faith, 
 and endeavours to obey and to do his duty, this man 
 hath all the veracity of God to aiTure him and give 
 him confidence that he is not in an impoffible ftate 
 of Salvation, unlefs God cuts him off before he can 
 work, or that he begins to work when he can no 
 longer choofe. 10. And then let him confider, the 
 more he fears, the more he hates his fin that is the 
 caufe of it, and the lefs he can be tempted to it, and 
 the more defirous he is of Heaven ; and therefore 
 fuch fears are good inftruments of Grace, and good 
 figns of a future Pardon. 1 1. That God in the old 
 Law, although he made a Covenant of perfed: Obe- 
 dience, and did not promife pardon at all after great 
 fins, yet he did give pardon, and declared it fo to 
 them for their own and for our fakes too. So he 
 did to Davidy to Majta/jcs, to the whole nation of the 
 Ifraclites ten times in the wildernefs, even after their 
 Apoflafies and Idolatries. And in the 
 
 Ezuk. 18. Jod2. ^^ , . r r^ ^ i i • 
 
 Prophets, the mercies of God and his 
 remiffions of fins were largely preached, though in 
 the Law God put on the robes of an angry Judge, 
 and a fcvcre Lord. But therefore in the Gofpel, 
 where he hath cftabliflK'd the whole fum of affairs 
 upon Faitli and Kepentance^ if God fliould not par- 
 don great finncrs that repent after Baptifm with a 
 free difpenfation, the Gofpel were far harder than 
 the intolerable Covenant of the Law. 12. That if
 
 ^S*. 5. FEARS IN SICKNESS, 279 
 
 a Profelyte went into the Jewifh communion, and 
 were clrcumcifed and baptized, he entered into all 
 the hopes of good things which God hath promifed 
 or would give to his people ; and yet that was but 
 the Coijenant of works. If then the Gentile Profe- 
 lytes by their Circumcifion and Legal Baptifm were 
 admitted to a ftate of pardon, to laft fo long as they 
 were in the Covenant, even after their admiffion, for 
 fins committed againft Mofes's Law, which they then 
 undertook to obferve exactly; in the Gofpel, which 
 is the Covenant of Faith, it muft needs be certain 
 that there is a greater grace given, and an eafier con- 
 dition entered into, than was that of the Jewifh Law: 
 and that is nothing elfe, but that abatement is made 
 for our infirmities, and our fingle evils, and our timely 
 repented and forfaken habits of fin, and our violent 
 paffions, when they are contefled withal, and fought 
 with, and under difcipline, and in the beginnings 
 and progrefTes of mortification. 13. That God hath 
 ered:ed in his Church a whole order of men, the 
 main part and dignity of whofe work it is to remit 
 and retain fns by a perpetual and daily miniftry, and 
 this they do, not only in Baptifm, but in all their 
 offices to be adminiftered afterwards ; in the holy 
 Sacrament of the Eucharift, which exhibits the Sym- 
 bols of that Blood which was fie d for pardon of our 
 fns, and therefore by its continued miniflry and re- 
 petition declares that all that while we are within 
 the ordinary powers and ufual difpenfations of par- 
 don, even fo long as we are in any probable difpo- 
 fition to receive that holy Sacrament. And the fame 
 effed: is alfo fignified and exhibited in the whole 
 power of the Keys, which if it extends to private 
 fms, fins done in fecret, it is certain it does alfo to
 
 28o CONSIDERATIONS AGAINST C.^- 
 
 public. But this is a greater teftimony of the cer- 
 tainty of the remiffibility of our greateft fins : for 
 public fins as they always have a fting and a fuper- 
 added formality of fcandal and ill example, fo they 
 are moft commonly the greateft : fuch as Murder, 
 Sacrilege, and others of unconcealed nature, and 
 unprivate ad:ion : And if God for thefe worft of evils 
 hath appointed an office of eafe and pardon, which 
 is and may daily be adminiftered, that will be an 
 uneafy pufillanimity and fond fufpicion of God's 
 goodnefs, to fear that our Repentance fhall be re- 
 jecfted, even although we have committed the greateil 
 or the moft of evils. 14. And it was concerning 
 baptized Chriftians that Saint yohn faid. If any man 
 Jin, we have an Advocate with the Father^ and he is 
 the propitiation for our fins ; and concerning lapfed 
 Chriftians S. Paul gave inftrud:ion, that. If any man 
 be overtaken in a fault, ye which are fpiritiial refiore 
 fuch a man in the fpirit of meeknefs, confidering left ye 
 alfo he tempted. The Corinthian Chriflian committed 
 inceft, and was pardoned : and Simon Magus after he 
 was baptized offered to commit his own fin of Si- 
 mony, and yet S. Peter bid him pray for pardon : 
 and S . ya?nes tells, that if the fick man fends for the 
 Riders of the Church, and they pray over him, and he 
 confefs hisfms, they fliall be forgiven him. 15. That 
 only one fin is declared to be irremiffible, the fin 
 againfi the Holy Ghofi, the fin unto death, as S. folm 
 calls it, for wliich we are not bound to pray, for all 
 others we are : and certain it is, no man commits a 
 fin againfi: the Holy Ghoft, if he be afraid he hath, 
 and dcfircs that he had not ; for fuch penitential paf- 
 fions arc againfi: the definition of that fin. 16. That
 
 *S*. 5- FEy^RS IN SICKNESS. 281 
 
 all the Sermons in the Scripture written to Chriftians 
 and Difciples of Je/uSy exhorting men to repentance, 
 to be afflicfled, to mourn and to weep, to Confeffion 
 of fins, are fure teftimonies of God's purpofe and de- 
 fire to forgive us, even when we fall after Baptifm : 
 and if our fall after Baptifm were irrecoverable, then 
 all preaching were in vain, and our faith were alfo vain, 
 and we could not with comfort rehearfe the Creed, 
 in which, as foon as ever we profefs Jefus to have 
 died for our fins, we alfo are condemned by our own 
 Confcience of a fm that iliall not be forgiven ; and 
 then all exhortations, and comforts, and fafts, and 
 difciplines were ufelefs and too late, if they were 
 not given us before we can underftand them ; for 
 moft commonly as foon as we can we enter into the 
 regions of fin ; for we commit evil anions before we 
 underftand, and together with our underftanding they 
 begin to be imputed. 17. That if it could be other- 
 wife, infants were very ill provided for in the Church 
 who were baptized when they have no flain upon 
 their brows, but the mifery they contracted from 
 Adam: and they are left to be Angels for ever after, 
 and live innocently in the midft of their ignorances, 
 and weaknefTes, and temptations, and the heat and 
 follies of youth ; or elfe perifli in an eternal ruin. 
 We cannot think or fpeak good things of God if we 
 entertain fuch evil fufpicions of the mercies of the 
 Father of our Lord 'Jefiis. 18. That the long fiif- 
 ferance and patience of God is indeed wonderful : but 
 therefore it leaves us in certainties of pardon, fo long 
 as there is pofTibility to return, if we reduce the 
 power to ad:. 19. That God calls upon us to for- 
 give our brother y^'z;^;z/y times feven times; and yet
 
 282 CONSIDERATIONS AGAINST C.5. 
 
 all that is but like the forgiving a hundred pence 
 for his fake who forgives us ten thoufand talents : 
 for fo the Lord profeffed that he had done to him 
 that was his fervant and his domeftic. 20. That if 
 we can forgive a hundred thoufand times, it is cer- 
 tain God will do fo to us : our BlefTed Lord having 
 commanded us to pray for pardon as we pardon our 
 offending and penitent brother. 21. That even in 
 the cafe of very great fins, and great judgments in- 
 flided upon the finners, wife and good men and 
 Prefidents of Religion have declared their fenle to 
 be, that God fpent all his anger, and made it expire 
 in that temporal mifery; and fo it was fuppofed to 
 have been done in the cafe oi Ananias : but that the 
 hopes of any penitent man may not rely upon any 
 uncertainty, we find In holy Scripture, that thofe 
 Chriftians who had for their fcandalous crimes de- 
 ferved to be given over to Satan to be buffeted, yet 
 had hopes to be faved in the day of the Lord. 22. 
 That God glories in the title of mercy and forgive- 
 nefs, and will not have his appellatives fo finite and 
 limited as to expire in one ad: or in a feldom par- 
 don. 23. That man's condition were defperate, and 
 like that of the fallen Angels, equally defperate, and 
 equally opprcfi'ed, confidering our infinite weakneffes 
 and ignorances, (in refped: of their excellent under- 
 ftanding and perfed choice) if he could be admitted 
 to no Repentance after his infant Baptifm : and if 
 he may be admitted to one, tliere is nothing in the 
 Covenant of the Gofpel but he may alfo to a fecond, 
 and fo for ever as long as he can repent, and return 
 and live to God in a timely Religion. 24. That 
 j:inus 3. 2. every man is a finner : In many things 
 I John 1. 8. ^^^ offend all ; and. If we fay we have
 
 ^S". 5. FEARS IN SICKNESS. 283 
 
 no fiUy we deceive our/elves: and therefore either all 
 muft perifh, or elfe there is mercy for all ; and fo there 
 is, upon this very ftock, becaufe Chriji -^^^^ ^ g^ 
 died for Jinners, and God hath compre- Rom. n. 32. 
 hended all under Jin, that he might have mercy upon all. 
 
 25. That if ever God fends temporal punifhments 
 into the world with purpofes of amendment, and if 
 they be not all of them certain confignations to hell, 
 and unlefs every man that breaks his leg, or in pu- 
 nifliment lofes a child or wife, be certainly damned, 
 it is certain that God in thefe cafes is angry and lov- 
 ing, chaftifes the lin to amend the perfon, and fmites 
 that he may cure, and judges that he may abfolve. 
 
 26. That he that will not quench the fmoking Jlax, 
 nor break the bruifed reed, will not tie us to perfec- 
 tion, and the laws and meafures of heaven upon 
 earth : and if in every period of our Repentance he 
 is pleafed with our duty, and the voice of our heart, 
 and the hand of our dejires, he hath told us plainly 
 that he will not only pardon all the fins of the days 
 of our folly, but the returns and furprifes of fins in 
 the days of Repentance, if we give no way, and allow 
 no afFe(flion, and give no place to anything that is 
 God's enemy; all the pajl fins, and all the feldo?n- 
 returning and ever-repented evils being put upon the 
 accounts of the Crofs. 
 
 An Exercife againf Defpair in the Day of our Death. 
 
 TO which may be added this fhort Exercife, to 
 be ufed for the curing the temptation to direcfl 
 Defpair, in cafe that the Hope and Faith of good 
 men be afiaulted in the day of their calamity. 
 
 I confider that the ground of my trouble is my 
 Sin ; and if it were not for that, I lliould not need
 
 284 ^N EXERCISE C. 5. 
 
 to be troubled : but the help that all the world looks 
 for is fuch as fuppofes a man to be a finner. * In- 
 deed if from myfelf I were to derive my title to 
 Heaven, then my lins were a juft argument of De- 
 fpair : but now that they bring me to Chrifl, that 
 they drive me to an appeal to God's mercies, and to 
 take fanduary in the Crofs, they ought not, they 
 cannot infer a juft caufe of Defpair. * I am fure it 
 is a ftranger thing that God fhould take upon him 
 hands and feet, and thofe hands and feet fhould be 
 nailed upon a crofs, than that a man fliould be par- 
 taker of the felicities of pardon and life eternal : and 
 it were ftranger yet, that God fhould do fo much for 
 Man, and that a man that defires it, that labours for 
 it, that is in life and poflibilities of working his Sal- 
 vation, fhould inevitably mifs that end for which that 
 God fuffered fo much. For v/hat is the meaning, 
 and what is the extent, and what are the fignifica- 
 tions of the Divine mercy in pardoning finners ? If 
 it be thought a greater matter that I am charged 
 with Original fin ; I confefs I feel the weight of it 
 in loads of temporal infelicities, and proclivities to 
 fin : But I fear not the guilt of it, iince I am bap- 
 tized ; and it cannot do honour to the reputation of 
 God's mercy, that it fliould be all fpent in remiflions 
 of what I never chofe, never ad:ed, never knew of, 
 could not help, concerning which I received no com- 
 mandment, no prohibition. But (bleffed be God) 
 it is ordered in juft meafures, that that original evil 
 which I contracted without my will fhould be taken 
 away without jny knowledge ; and what I fuffered be- 
 fore I had a being, was cleanfcd before I had an 
 ulcful underftanding. But I am taught to believe
 
 S.^. AGAINST DESPAIR. 285 
 
 God's mercies to be infinite, not only in him/elf , but 
 to lis: for mercy is a relative term, and we are its 
 correfpondent ; of all the creatures which God made, 
 we only in a proper fenfe are the fubjecSts of mercy 
 and remiffion : Angels have more of God's bounty 
 than we have, but not fo much of his mercy: and 
 Beafts have little rays of his kindnefs, and effecfls of 
 his wifdom and gracioufnefs in petty donatives ; but 
 nothing of mercy, for they have no laws, and there- 
 fore no fins, and need no mercy, nor are capable of 
 any. Since therefore man alone is the correlative or 
 proper objed; and veffel of reception of an infinite 
 mercy, and that mercy is in giving and forgiving, I 
 have reafon to hope that he will fo forgive me, that 
 my fins fhall not hinder me of Heaven : or becaufe 
 it is a gift, I may alfo upon the ftock of the fame 
 infinite mercy hope he will give Heaven to me : 
 and if I have it either upon the title of giving or for- 
 giving, it is alike to me, and will alike magnify the 
 glories of the Divine mercy. * And 
 becaufe eternal life is the gift of God, I 
 have lefs reafon to defpair : for if my fins were fewer, 
 and my difproportions towards fuch a glory were 
 lefs, and my evennefs more, yet it is ftill a gift, and 
 I could not receive it but as a free and a gracious 
 donative ; and fo I may fi:ill, God can fi:ill give it me : 
 and it is not an impofiible expedtation to wait and 
 look for fuch a gift at the hands of the God of ?nercy ; 
 the befi: men deferve it not, and I who am the worft 
 may have it given me. * And I confider that God 
 hath fet no meafures of his mercy, but that we be 
 within that Covenant, that is, repenting perfons, en- 
 deavouring to ferve him with an honefi: fingle heart ;
 
 286 AN EXERCISE C. s^ 
 
 and that within this Covenant there is a very great 
 latitude, and variety of perfons, and degrees, and 
 capacities, and therefore that it cannot ftand with the 
 proportions of fo infinite a mercy that obedience be 
 exacted to fuch a point (which he never exprelTed,) 
 unlefs it fhould be the leaft, and that to which all 
 capacities, though otherwife unequal, are fitted and 
 fufiiciently enabled. *But however, I find that the 
 Spirit of God taught the Writers of the New Tefta- 
 ment to apply to us all in general, and to every fingle 
 perfon in particular, fome gracious words which God 
 in the Old Teftament fpake to one man upon a fpe- 
 clal occafion in a fingle and temporal infiance. Such 
 are the words which God fpake to ^ofliua, I will 
 never fail thee nor forfake thee: and upon 
 the fi:ock of that promlfe S. Paul for- 
 bids Covetoufnefs, and perfuades Contentednefs, be- 
 caufe thofe words were fpoken by God to Jojliua in 
 another cafe. If the gracious words of God have fo 
 great extenfion of parts, and intention of kind pur- 
 pofes, then how many comforts have we upon the 
 flock of all the excellent words which are fpoken in 
 the prophets and in the Pfalms ? and I will never 
 more queftlon whether they be fpoken concerning 
 me, having fuch an authentic precedent fo to ex- 
 pound the excellent words of God : all the treafures 
 of God which are In the Pfalms are my own riches, 
 and the wealth of my hope ; there will I look, and 
 whatfoever I can need, that I will depend upon. 
 For certainly, if we could underftand It, that which 
 is Infinite (as God is) mud needs be fome fuch kind 
 of thing : it muft go whither it was never fent, and 
 fignify what was not firft intended, and it muft warm
 
 ^S*. 5. AGAINSr DESPAIR. 287 
 
 with its light, and fliine with its heat, and refrefli 
 when it ftrikes, and heal when it wounds, and afcer- 
 tain where it makes afraid, and intend all when it 
 warns one, and mean a great deal in a fmall word. 
 And as the Sun pafiing to its Southern Tropic looks 
 with an open eye upon his Sun-burnt /Ethiopians, 
 but at the fame time fends light from his pofterns, 
 and collateral influences from the back fide of his 
 beams, and fees the corners of the Eaft when his 
 face tends towards the Weft, becaufe he is a round 
 body of fire, and hath fome little Images and re- 
 femblances of the infinite : fo is God's mercy; when 
 it looked upon Mofes, it relieved S. Paul, and it par- 
 doned David, and gave hope to Manajfes, and might 
 have reflored 'Judas, if he would have had hope, and 
 ufed himfelf accordingly. * But vixi, peccavi, pc^nitd, 
 as to my own cafe, I have finned nature ceffi. 
 grievoufly and frequently: But I have repented it, 
 but I have begged pardon, I have confefTed it and 
 forfaken it. I cannot undo what was done, and I 
 perifh if God hath appointed no remedy, if there be 
 no remifTion : but then my Religion falls together 
 with my hope, and God's word fails as well as I. 
 But I believe the article Q>iForgivenefsoffins; and 
 if there be any fuch thing, I may do well, for I have, 
 and do, and will do that which all good men call 
 Repentance, that is, I will be humbled before God, 
 and mourn for my fm, and for ever afk forgivenefs, 
 and judge myfelf ; and leave it with hafte, and mor- 
 tify it with diligence, and watch againfl it carefully. 
 And this I can do but in the manner of a man, I can 
 but mourn for my fins, as I apprehend grief in other 
 inftances : but I will rather choofe to fuffer all evils
 
 288 AN EXERCISE C. 5. 
 
 than to do one deliberate ad: of fin. I know my fins 
 are greater than my forrow, and too many for my 
 memory, and too inlinuating to be prevented by all 
 my care : But I know alfo that God knows and 
 pities my infirmities ; and how far that will extend 
 I know not, but that it will reach fo far as to fatisfy 
 my needs, is the matter of my hope. * But this I 
 am fure of, that I have in my great neceffity prayed 
 humbly and with great defire, and fometimes I have 
 been heard in kind, and fometimes have had a bigger 
 mercy inftead of it ; and I have t/ie hope ofPrayers^ 
 and the hope of ??jy Confejjiony and the hope of ?ny En- 
 deavour, and the hope of 7nany pro??iifes, and of God's 
 effential goodnefs ; and I am fure that God hath heard 
 my prayers, and verified his promifes in temporal 
 inftances, for he ever gave me fufiicient for my life; 
 and although he promifed fuchfupplies,and grounded 
 the confidences of them upon o\xx firf feeking the king- 
 dom of heaven and its righteoufnefs, yet he hath verified 
 it to me, who have not fought it as I ought : but 
 therefore I hope he accepted my endeavour, or will 
 give his great gifts and our great expedlation even to 
 the weakefl endeavour, to the leaft, fo it be a hearty, 
 piety. *And fometimes I have had fome cheerful 
 vifitations of God's Spirit, and my cup hath been 
 crowned with comfort, and the wine that made my 
 heart glad danced in the chalice, and I was glad that 
 God would have me fo ; and therefore I hope this 
 cloud may pafs ; for that which was then a real caufe 
 of comfort, is lo ftill, if I could difcern it ; and I 
 fhall difcern it when the veil is taken from mine 
 eyes. *"And (blefl'cd be God) I can flill remember 
 that there nre temptations toDefpair: and they could
 
 S.s. AGAINSr DESPAIR. 289 
 
 not be temptations If they were not apt to perfuade, 
 and had feeming probability on their fide ; and they 
 that defpair think they do it with greateft reafon ; 
 for if they were not confident of the reafon, but that 
 it were fuch an argument as might be oppofed or 
 fufpe<5led, then they could not defpair. Defpair af- 
 fents as firmly and firongly as Faith itfelf: but becaufe 
 it is a temptation, and Defpair is a horrid fin, there- 
 fore it is certain thofe perfons are unreafonably 
 abufed, and they have no reafon to defpair, for all 
 their confidence : and therefore although I have 
 ftrong reafons to condemn myfelf, yet I have more 
 reafon to condemn my Defpair, which therefore is 
 unreafonable becaufe it is a fin, and a dishonour to 
 God, and a ruin to my condition, and verifies itfelf, 
 if I do not look to it. For as the Hypochondriac 
 perfon that thought himfelf dead, made his dream 
 true when he flarved himfelf, becaufe dead people 
 eat not : fo do defpairing finners lofe God's mercies 
 by refufing to ufe and to believe them. *And I 
 hope it is a difeale of judgment, not an intolerable 
 condition that I am falling into, becaufe I have been 
 told fo concerning others, who therefore have been 
 afflicted, becaufe they fee not their pardon fealed 
 after the manner of this world, and the affairs of the 
 Spirit are tranfad:ed by immaterial notices, by pro- 
 pofitions and fpiritual difcourfes, by promifes which 
 are to be verified hereafter ; and here we muft live 
 in a cloud, in darknefs under a veil, in fear and un- 
 certainties, and our very living by Faith and Hope 
 is a life of myflery and fecrecy, the only part of the 
 manner of that life in which we fhall live in the 
 ftate of feparation. And when a diflemper of body 
 H. D. u
 
 290 AN EXERCISE C. 5. 
 
 or an infirmity of mind happens in the inflances of 
 fuch fecret and referved affairs, we may eafily mif- 
 take the manner of our notices for the uncertainty 
 of the thing : and therefore it is but reafon I fhould 
 ftay till the ftate and manner of my abode be changed, 
 before I defpair : there it can be no fin, nor error, 
 here it may be both ; and if it be t/iaf, it is alfo t/jis; 
 and then a man may perifli for being miferable, and 
 be undone for being a fool. In conclufion, my hope 
 is in God, and I will truft him with the event, which 
 I am fure will be j'ufiy and I hope Ju// of mercy. 
 * However, now I will ufe all the fpiritual arts of 
 Reafon and Religion to make me more and more to 
 love God, that if I mifcarry. Charity alfo f jail fail, 
 and fomething that loves God fhall perifh and be 
 damned ; which if it be impollible, then I may do 
 well. 
 
 Thefe Conliderations may be ufeful to men of lit" 
 tie hearts, and of great piety : or if they be perfons 
 who have lived without infamy, or begun their Re- 
 pentance fo late that it is very imperfed:, and yet fo 
 early that it was before the arrefl of Death. But if 
 the man be a vicious perfon, and hath perfevered in 
 a vicious life till his death-bed, thefe confiderations 
 are not proper. Let him enquire in the words of 
 the firft Difciples after Pentecoft, Me?i and brethren, 
 what Jliall we do to he faved? And if they can but 
 entertain fo much hope as to enable them to do fo 
 much of their duty as they can for the prefent, it is 
 all that can be provided for them : an enquiry in 
 their cafe can have no other purpofes of Religion or 
 prudence. And the Minifler muil: be infinitely 
 careful that he do not go about to comfort vicious
 
 S. 5. AGAINST DESPAIR. 291 
 
 perfons with the comforts belonging to God's ele6t, 
 left he proftitute holy things, and make them com- 
 mon, and his fermons deceitful, and vices be encou- 
 raged in others, and the man himfelf find that he was 
 deceived, when he defcends into his houfe of forrow. 
 But becaufe very Jew men are tempted with too 
 great fears of failing, but very many are tempted by- 
 Confidence and Prefumption ; the Minifters of Re- 
 ligion had need be inftruded with fpiritual armour 
 to refift this fiery dart of the Devil, when it operates 
 to evil purpofes. 
 
 SECT. VI. 
 
 ConJideratiGfis againji Prefumption. 
 
 HAVE already enumerated many particu- 
 lars to provoke a drowfy Confcience to a 
 fcrutiny and to a fufpicion of himfelf, that 
 by feeing caufe to fufped: his condition, he might 
 more freely accufe himfelf, and attend to the necef- 
 lities and duties of Repentance : but if either before 
 or in his Repentance he grow too big in his fpirit, 
 fo as either he does fome little violences to the mo- 
 defties of Humility, or abate his care and zeal of his 
 Repentance, the Spiritual man muft allay his for- 
 wardnefs by reprefenting to him, i . That the growths 
 in grace are long, difficult, uncertain, hindered, of 
 many parts and great variety. 2. That an infant 
 grace is foon dafhed and difcountenanced, often run- 
 ning into an inconvenience and the evils of an im- 
 prudent condud:, being zealous, and forward, and 
 therefore confident, but always with the leaft reafon.
 
 292 CONSIDERATIONS C. s- 
 
 and the greateft danger ; like children and young 
 fellows whofe confidence hath no other reafon but 
 that they underftand not their danger and their fol- 
 lies. 3. That he that puts o?i his artnoiir ought not 
 to boaji, as he that puts it off; and the Apoftle chides 
 the Galatians for ending in the jiefli after they had be- 
 gun in the fpirit. 4. That a man cannot think too 
 meanly of himfelf, but very eafily he may think too 
 high. 5. That a wife man will always in a matter 
 of great concernment think the worfl, and a good 
 man will condemn himfelf with hearty fentence. 6. 
 That Humility and modefty oi judgment and oi hope 
 are very good inftruments to procure a mercy and a 
 fair reception at the day of our death : but Pre- 
 fumption or bold opinions ferve no end of God or 
 man, and is always imprudent, ever fatal, and of all 
 things in the world is its own greateft enemy ; for 
 the more any man prefumes, the greater reafon he 
 hath to fear. 7. That a man's heart is infinitely de- 
 ceitful, unknown to itfelf, not certain in his own 
 ad:s, praying one way, and defiring another, wander- 
 ing and imperfed:, loofe and various, worfliipping 
 God, and entertaining fin, following what it hates, 
 and running from what it flatters, loving to be 
 tempted and betrayed; petulant like a wanton girl 
 running from, that it might invite the fondnefs and 
 enrage the appetite of the foolifh young man, or the 
 evil temptation that follows it; cold and indifferent 
 one while, and prefcntly zealous and pafiionate, fu- 
 rious and indifcreet; not underftood of itfelf or any 
 one elfe, and deceitful beyond all the arts and num- 
 bers of obfervation. 8. That it is certain we have 
 highly finned againft God, but we are not fo certain
 
 S.6. AGAINST PRESUMPTION. 293 
 
 that our Repentance is real and effective, integral and 
 fiifficient. 9. That it is not revealed to us whether 
 or no the time of our Repentance be not paft; or, 
 if it be not, yet how far God will give us pardon, 
 and upon what condition, or after what fufferings or 
 duties, is ftill under a cloud. 10. That virtue and 
 Vice are oftentimes fo near neighbours, that we pafs 
 into each other's borders without obfervation, and 
 think we do Juftice when we are Cruel, or call our- 
 felves Liberal when we are Loofe and foolifh in ex- 
 penfes, and are Amorous when we commend our 
 own Civilities and good nature. 1 1. That we allow 
 to ourfelves fo many little irregularities, that infen- 
 fibly they fwell to fo great a heap, that from thence 
 we have reafon to fear an evil : for an army of Frogs 
 and Flies may deftroy all the hopes of our harvefl:. 
 12. That when we do that which is lawful, and do 
 all that we can in thofe bounds, we commonly and 
 ealily run out of our proportions. 13. That it is 
 not eafy to diftinguifh the virtues of our nature from 
 the virtues of our choice : and we may exped: the 
 reward of Temperance, when it is againft our nature 
 to be drunk ; or we hope to have the coronet of Vir- 
 gins for our morofe difpofition, or our abflinence from 
 Marriage upon fecular ends. 14. That it may be 
 we call every little figh or the keeping a fifh-day the 
 duty of Repentance, or have entertained falfe prin- 
 ciples in the eftimate and meafures of virtues ; and, 
 contrary to the Steward in that Gofpel, we write 
 down fourfcore when we fhould fet down but fifty. 
 15. That it is better to trufh the goodnefs and juf- 
 tice of God with our accounts, than to offer him 
 large bills. 16. That we are commanded by Chrift
 
 294 REMEDIES C. s- 
 
 to Jit down in the lowejl place, till the majler of the 
 houfe bids lis Jit up higher. 17. That when we have 
 done all that we can, we are iinpr ojit able ferv ants: and 
 •yet no man does all that he can do ; and therefore is 
 more to be defpifed and undervalued. 18. That the 
 felf-accufing Publican was juftified rather than the 
 thankfgiving and confident Pharifee. 19. That if 
 Adam in Paradife, and David in his houfe, and Solo- 
 mon in the Temple, and Peter in Chrift's family, and 
 yudas in the College of Apoftles, and Nicolas among 
 the Deacons, and the Angels in Heaven itfelf did 
 fall (0 foully and diihoneftly; then it is prudent ad- 
 vice that we be jjot high-tninded, but fear, and when 
 w^fand moil confidently take heed lef we J'all: and 
 yet there is nothing fo likely to make us fall as Pride 
 and great opinions, which ruined the Angels, which 
 God refifts, which all men defpife, and which be- 
 trays us into carelefs, and a wretchlefs, undifcerning, 
 and an unwary fpirit. 
 
 4. Now the main parts of the Ecclefiaftical mi- 
 niftry are done, and that which remains is, that the 
 Minifter ^r^_y over him, and remind him to do good 
 adions as he is capable ; *to call upon God for par- 
 don, * to put his whole truft in him, * to refign 
 himfelf to God's difpofing, *to be patient and even, 
 *to renounce every ill word, or thought, or unde- 
 cent adion, which the violence of his ficknefs may 
 caufe in him, *to beg of God to give him his holy 
 Spirit to guide him in his agony, and * his holy 
 Angels to guard him in his paffage. 
 
 5. Whatfoever is befides this concerns the ftand- 
 crs-hy: ''-that they do all tlieir miniftries diligently 
 and temperately; *that they join with much charity
 
 S.6. AGAINSr PRESUMPTION. 295 
 
 and devotion in the prayer of the Minifter ; * that 
 they make no outcries or exclamations in the depar- 
 ture of the Soul ; *and that they make no judgment 
 concerning the dying perfon, by his dying quietly or 
 violently, v/ith comfort or without, with great fears 
 or a cheerful confidence, with fenfe or without, like 
 a lamb or like a lion, with convuliions or femblances 
 of great pain, or like an expiring and a fpent candle : 
 for thefe happen to all men, without rule, without 
 any known reafon, but according as God pleafes to 
 difpenfe the grace or the punidiment, for reafons 
 only known to himfelf. Let us lay our hands upon 
 our mouth, and adore the myfteries of the Divine 
 wifdom and providence, and pray to God to give 
 the dying man reft and pardon, and to ourfelves grace 
 to live well, and the blefling of a holy and a happy 
 death. 
 
 SECT. VII. 
 
 Offices to be f aid by the Minijier in his Vijitation of 
 the Sick. 
 
 N the Name of the Father, of the Son, and 
 of the Holy Ghoft. 
 
 Our Father which art in Heaven, &c. 
 
 Let the Priejl fay this Prayer fecretly. 
 
 O ETERNAL Jefus, thou great lover of Souls, 
 who haft conftituted a Miniftry in the Church 
 to glorify thy Name, and to ferve in the affiftance of 
 thofe that come to thee, profeffing thy Difcipline 
 and fervice, give grace to me the unworthieft of thy
 
 296 PRATERS AT THE C. s- 
 
 fervants, that I in this my miniftry may purely and 
 zealoufly intend thy glory, and efFe(n:ually may mi- 
 nifter comfort and advantages to this iick perfon, 
 (whom God afToil from all his offences :) and grant 
 that nothing of thy grace may periih to him by the 
 unworthinefs of the Minifter; but let thy Spirit 
 fpeak by me, and give me prudence and charity, 
 wifdom and diligence, good obfervation and apt dif- 
 courfes, a certain judgment and merciful difpenfation, 
 that the Soul of thy fervant may pafs from this ftate 
 of imperfedion to the perfed:ions of the ftate of glory, 
 through thy mercies. O Eternal 'Jefus. Amen. 
 
 o 
 
 The Ffahn. 
 JJT of the depths have I cried unto 
 
 ^ ^ J Pfal. 130. 
 
 theey O Lord. Lord, hear my 
 
 voice: let thine ears be attentive to the voice of my fup- 
 piications. 
 
 If thou, LordiJliouldeJl mark iniquities, O Lord, who 
 Jliould Jiand ? 
 
 But there is forgivenefs with thee, that thou mayeji 
 he feared. 
 
 I wait for the Lord, my foul doth wait ; and in his 
 word do I hope. 
 
 My foul waiteth for the Lord, more than they that 
 watch for the morning. 
 
 Let Ifrael hope in the Lord ; for with the Lord there 
 is mercy, and with hifn is plenteous Redemption. 
 
 And he Jhall redeetn his fervants yrc'w all their ini- 
 quities. 
 
 Pfal. xlix. 5. Wherefore Jliould I fear in the days 
 of evil, when the wickednefs of my heels fiall compafs 
 mc about ?
 
 S.y. VISITATION OF THE SICK. 297 
 
 7. * A^^ man can by any means redeem his brother y 
 nor give to God a ranfomfor him; 
 
 8. (For the Redemption of their Soul is precious and 
 it ceafeth for ever.) 
 
 9. That he Jhoiild Jiill live for ever, and not fee cor- 
 ruption. 
 
 10. But wife men die, likewife the fool and the brutijh 
 perfon perifi, and leave their wealth to others. 
 
 1 5. But God will redeem my Soul from the power of 
 the grave: for he fhall receive me. 
 
 Pfal. xvii. 15. As for me, I will behold thy face in 
 right eoufnefs : I fiall be fatisfed when I awake in thy 
 likenefs. 
 
 Pfal. xvi. II. Thou Jlialt Jhew tne the path of life: 
 in thy prefence is the fulnefs of joy, at thy right hand 
 there are pleafures for evermore. 
 
 Glory be to the Father, ^c. 
 As it was in the beginning, ^c. 
 
 Let us Pray. 
 
 ALMIGHTY God, Father of mercies, the God 
 of Peace and Comfort, of Reft and Pardon, we 
 thy fervants, though unworthy to pray to thee, yet, 
 in duty to thee and charity to our Brother, humbly 
 beg mercy of thee for him to defcend upon his Body 
 and his Soul ; one finner, O Lord, for another, the 
 miferable for the afflidted, the poor for him that is 
 in need : but thou giveft thy graces and thy favours 
 by the meafures of thy own mercies, and in propor- 
 tion to our neceflities. We humbly come to thee 
 in the name of Jefus, for the merit of our Saviour, 
 and the mercies of our God, praying thee to pardon
 
 298 PRATERS AT THE C. s- 
 
 the fins of this thy Servant, and to put them all upon 
 the accounts of the Crofs, and to bury them in the 
 grave oi yefus; that they may never rife up in judg- 
 ment againft thy Servant, nor bring him to fhame 
 and confulion of face in the day of final inquiry and 
 fentence. Amen. 
 
 II. 
 
 GIVE thy fervant Patience in his forrovv^s. Com- 
 fort in this his ficknefs, and reftore him to 
 health, if it feem good to thee, in order to thy great 
 ends, and his greatefl interefl. And how^ever thou 
 fhalt determine concerning him in this affair, yet 
 make his Repentance perfe6t, and his paffage fafe, 
 and his Faith ftrong, and his Hope modeft and con- 
 fident ; that when thou (halt call his Soul from the 
 prifon of the Body, it may enter into the fecurities 
 and refl: of the fons of God, in the bofom of bleffed- 
 nefs, and the cuftodies o^ Jefus. Amen. 
 
 III. 
 
 THOU, O Lord, knoweft all the necefHties and 
 all the infirmities of thy Servant : fortify his 
 fpirit with fpiritual joys and perfed: refignation, and 
 take from him all degrees of inordinate or infecure 
 affed:ions to this world, and enlarge his heart with 
 defires of being with thee, and of freedom from fins, 
 and fruition of God. 
 
 IV. 
 
 LORD, let not any pain or paflion difcompofe the 
 order and decency of his thoughts and duty; 
 and lay no more upon thy Servant than thou wilt
 
 S.y. VISirATION OF THE SICK. 299 
 
 make him able to bear, and together with the temp- 
 tation do thou provide a way to efcape ; even by the 
 mercies of a longer and a more holy life, or by the 
 mercies of a bleffed death : even as it pleafeth thee, 
 O Lord, fo let it be. 
 
 V. 
 
 LET thetendernefsofhis Confcienceand the Spirit 
 of God call to mind his fins, that they may be 
 confeiTed and repented of: becaufe thou haft pro- 
 mifed that if we confefs our fins, we fhall have mercy. 
 Let thy mighty grace draw out from his Soul every 
 root of bitternefs, left the remains of the Old man 
 be accurfed with the referves of thy wrath : but in 
 the union of the Holy yefiis, and in the charities of 
 God and of the world, and the communion of all 
 the Saints, let this Soul be prefented to thee blame- 
 lefs, and entirely pardoned, and throughly wafhed, 
 through Jefus Chrifl our Lord. 
 
 Here alfo may be inferted the Prayers fet down after 
 the Holy Communion is adminijlered. 
 
 The Prayer of S. Eujiratius the Martyr, to be ufed 
 by the fick or dying man, or by the Priefts or af- 
 fiftants in his behalf, which he faid when he was 
 going to Martyrdom. 
 
 I WILL praife thee, O Lord, that thou haft con- 
 fidered my low eftate, and haft not fliut me up in 
 the hands of mine enemies, nor made my foes to re- 
 joice over me : And now let thy right hand proted: 
 me, and let thy mercy come upon me ; for my Soul 
 is in trouble and anguifh becaufe of its departure
 
 300 PRATERS AT THE C. s- 
 
 from the Body. O let not the aiTembUes of its 
 wicked and cruel enemies meet it in the paffing 
 forth, nor hinder me by reafon of the fins of my 
 pafTed life. O Lord, be favourable unto me, that 
 my Soul may not behold the hellifli countenance of 
 the fpirits of darknefs, but let thy bright and joyful 
 Angels entertain it. Give glory to thy holy Name 
 and to thy Majefty ; place me by thy merciful arm 
 before thy feat of Judgment, and let not the hand 
 of the Prince of this world fnatch me from thy pre- 
 fence, or bear me into hell. Mercy, fweet yeju. 
 Amen. 
 
 A Prayer taken out of the Euchologio?t of the Greek 
 Church, to be faid by or in behalf of people in 
 their danger, or near their Death. 
 
 Bef^op!3opu[XBvog ruTg apiapriocigy &C. 
 
 I. 
 
 BEMIRED with fins and naked of good deeds, 
 I that am the meat of worms cry vehemently 
 in fpirit ; Cafl not me wretch away from thy face ; 
 place me not on the left hand who with thy hands 
 didfi: fafliion me; but give reft unto my Soul, for 
 thy great mercy's fake, O Lord. 
 
 IL 
 
 SUPPLICATE with tears unto Chrift, who is to 
 judge my poor Soul, that he will deliver me from 
 the fire that is unquenchable. I pray you all, my 
 friends and acquaintance, make mention of me in 
 your prayers, that in the day of Judgment I may find 
 mercy at that dreadful Tribunal.
 
 S.y. VISirATlON OF THE SICK. 301 
 
 III. 
 
 Then may the Jianders-by pray. 
 
 WHEN in unfpeakable glory thou doft come 
 dreadfully to judge the whole world, vouch- 
 fafe, O gracious Redeemer, that this thy faithful Ser- 
 vant may in the clouds meet thee cheerfully. They 
 who have been dead from the beginning, with ter- 
 rible and fearful trembling ftand at thy Tribunal, 
 waiting thy juft fentence. O bleffed Saviour Jefusy 
 None fhall there avoid thy formidable and moft 
 righteous judgment. All Kings and Princes with 
 fervants ftand together, and hear the dreadful voice 
 of the Judge condemning the people which have 
 fmned into Hell ; from which fad fentence, O Chrift, 
 deliver thy Servant. Amen. 
 
 Then let the Jick man be called upon to rehearfe the 
 Articles of his Faith ; or, if he be fo weak he can- 
 not, let him (if he have not before done it) be called 
 to fay Amen, when they are recited, or to give fome 
 tefimony of his Faith and confident affent to tlmn. 
 
 After which it is proper [if the perfon be in capacity) 
 that the Minifter examine him, and invite him to 
 Confejion, and all the parts of Repentance, accord- 
 ing to the foregoing Rules : after which, he may pray 
 this Prayer of Abfolution. 
 
 OUR Lord fefus Chrift who hath given Com- 
 miftion to his Church, in his Name to pro- 
 nounce Pardon to all that are truly penitent, he of 
 his mercy pardon and forgive thee all thy fins, deliver 
 thee from all evils paft, prefent, and future, preferve
 
 302 PRATERS AT THE C. s- 
 
 thee in the faith and fear of his holy Name to thy 
 Hfe's end, and bring thee to his everlafting Kingdom, 
 to live with him for ever and ever. Amen. 
 
 T/ien let the fick man renou?tce all Herejiesy and what- 
 foever is againjl the Truth of God or the Peace of 
 the Churchy and pray for pardon for ail his igno- 
 ra?ices and errors y known and unknown. 
 After which let him {if all other circumftances befitted) 
 be difpofed to receive the Bleffed Sacrament y in which 
 the Curate is to minifier according to the form pre- 
 fcribed by the Church. 
 When the rites arefinijliedy let the fick man in the days 
 of his ficknefs be employed with the former ofiices and 
 exercifes before defcribed: and when the time draws 
 near of his diffolution, the Minifier may afiifi by the 
 following order of recoj7n7iendation of the Soul. 
 
 I. 
 
 OHOLY and moft gracious Saviour fefus, we 
 humbly recommend the Soul of thy Servant into 
 thy hands, thy moft merciful hands ; let thy blefled 
 Angels ftand in miniftry about thy Servant, and de- 
 fend him from the violence and malice of all his 
 ghoftly enemies, and drive far from hence all the 
 fpirits of darknefs. Amen. 
 
 II. 
 
 LORD, receive the Soul of this thy Servant : En- 
 ter not into judgment with thy Servant: Spare 
 him whom thou haft redeemed with thy moft pre- 
 cious blood : deliver him from all evil for whofe 
 fake thou didft fuffer all evil and mifchief; from
 
 S,y. VISITATION OF THE SICK. 303 
 
 the crafts and alTaults of the Devil, from the fear of 
 Death, and from everlafting Death, good Lord, de- 
 liver him. Amen. 
 
 III. 
 
 IMPUTE not unto him the foUies of his youth, nor 
 any of the errors and mifcarriages of his life ; but 
 flrengthen him in his agony, let not his Faith waver, 
 nor his Hope fail, nor his Charity be difordered: 
 Let none of his enemies imprint upon him any af- 
 flid:ive or evil phantafm ; let him die in peace, and 
 reft in hope, and rife in glory. Amen. 
 
 IV. 
 
 LORD, we know and believe alTuredly that what- 
 foever is under thy cuftody cannot be taken out 
 of thy hands, nor by all the violences of Hell robbed 
 of thy protection : preferve the work of thy hands, 
 refcue him from all evil ; take into the participa- 
 tion of thy glories him to whom thou haft given the 
 feal of Adoption, the earneft of the inheritance of 
 the Saints. Amen. 
 
 V. 
 
 LET his portion be with Abraham, Ifaac, and 'Ja- 
 cob, with Job and David, with the Prophets and 
 Apoftles, with Martyrs and all thy holy Saints, in 
 the arms of Chrift, in the bofom of felicity, in the 
 Kingdom of God to eternal ages. Amen.
 
 304 PRATERS AT THE C. s- 
 
 Thefe following Prayers are Jit alfo to be added to the 
 foregoing Offices, in cafe there be no Communion or 
 Intercourfe, but Prayer. 
 
 Let us pray. 
 
 O ALMIGHTY and eternal God, there is no 
 number of thy days or of thy mercies : thou 
 haft fent us into this world to ferve thee, and to live 
 according to thy laws ; but we by our fins have pro- 
 voked thee to wrath, and we have planted thorns 
 and forrows round about our dwellings : and our life 
 is but a fpan long, and yet very tedious, becaufe of 
 the calamities that inclofe us in on every fide ; the 
 days of our pilgrimage are few and evil ; we have 
 frail and lickly bodies, violent and diftempered paf- 
 fions, long defigns and but a fhort ftay, weak un- 
 derftandings and ftrong enemies, abufed fancies, per- 
 verfe wills. O dear God, look upon us in mercy 
 and pity : let not our weaknelTes make us to fin 
 againft thee, nor our fear caufe us to betray our duty, 
 nor our former follies provoke thy eternal anger, nor 
 the calamities of this world vex us into tcdioufnefs 
 of fpirit and impatience : but let thy holy Spirit lead 
 us through this valley of mifery with fafety and 
 peace, with Holinefs and Religion, with fpiritual 
 comforts and joy in the Holy Ghoft; that when we 
 have ferved thee in our generations, we may be ga- 
 thered unto our Fathers, having the teftimony of a 
 holy Confcience, in the communion of the Catholic 
 Church, in the confidence of a certain Faith, and the 
 comforts of a reafonablc, religious and holy Hope, 
 and perfed: Charity with thee our God and all the
 
 S.y. VISITATION OF THE SICK. 305 
 
 world; that neither death, nor life, nor Angels, nor 
 principalities, nor powers, nor things prefent, nor 
 things to come, nor height, nor depth, nor any- 
 other creature may be able to feparate us from the 
 love of God which is in Chrifl Jefus our Lord. 
 Amen. 
 
 II. 
 
 OHOLY and mofl gracious Saviour Jefus, in 
 whofe hands the Souls of all faithful people are 
 laid up till the day of Recompenfe, have mercy upon 
 the Body and Soul of this thy Servant, and upon all 
 thy eled: people who love the Lord Jefus, and long 
 for his coming ; Lord, refrefh the imperfection of 
 their condition with the aids of the Spirit of grace 
 and comfort, and with the Vifitation and guard of 
 Angels, and fupply to them all their neceffities known 
 only unto thee ; let them dwell in peace, and feel 
 thy mercies pitying their infirmities, and the follies 
 of their flefh, and fpeedily fatisfying the defires of 
 their fpirits : and when thou fhalt bring us all forth 
 in the day of Judgment, O then fhew thyfelf to be 
 our Saviour Jefus, our Advocate and our Judge. 
 Lord, then remember that thou haft for fo many ages 
 prayed for the pardon of thofe fins which thou art 
 then to fentence. Let not the accufations of our 
 Confciences, nor the calumnies and aggravation of 
 Devils, nor the effedis of thy wrath prefs thofe Souls 
 which thou loveft, which thou didft redeem, which 
 thou doft pray for ; but enable us all by the fup- 
 porting hand of thy mercy to ftand upright in judg- 
 ment. O Lord, have mercy upon us, have mercy 
 upon us : O Lord, let thy mercy lighten upon 
 
 H. D. X
 
 3o6 PRATERS AT THE C. s- 
 
 us, as our trufl: is in thee. O Lord, in thee have 
 v/e trufled, let us never be confounded. Let us 
 meet v^^ith joy, and for ever dwell with thee, feeling 
 thy pardon, fupported with thy gracioufnefs, abfolved 
 by thy fentence, faved by thy mercy, that we may 
 iing to the glory of thy Name eternal hallelujahs. 
 Amen. Amen. Amen. 
 
 Then may be added in 'the behalf of all that are 
 prefent thefe Ejaculations. 
 
 O fpare us a little, that we may recover our ftrength 
 before we go hence and be no more feen. Amen. 
 
 Caft us not away in the time of age ; O forfake 
 us not when ftrength faileth. Amen. 
 
 Grant that we may never lleep in fin or death eter- 
 nal, but that we may have our part of the firft Re- 
 furredion, and that the fecond death may not prevail 
 over us. Amen. 
 
 Grant that our Souls may be bound up in the 
 bundle of life ; and in the day when thou bindeft up 
 thy Jewels, remember thy fervants for good, and not 
 for evil, that our Souls may be numbered amongft 
 the righteous. Amen. 
 
 Grant unto all fick and dying Chriftians mercy and 
 aids from Heaven ; and receive the Souls returning 
 unto thee, whom thou haft redeemed with thy moft 
 precious blood. Amen. 
 
 Grant unto thy fervants to have Faith in the Lord 
 fefiis, a. daily Meditation of death, a Contempt of 
 the world, a longing Defire after Heaven, Patience 
 in our forrows. Comfort in our ficknefl'es, Joy in 
 God, a holy Life and a blciled Death ; that our Souls 
 may reft in hope, and my Body may rife in glory.
 
 S. 7. VISirATlON OF THE SICK. 307 
 
 and both may be beatified in the communion of 
 Saints, in the kingdom of God, and the glories of 
 the Lord Jr/us. Amen. 
 
 T/je Blejfmg. 
 Now the God of peace that brought „ , 
 
 ^ o Heb. 13. 20,21. 
 
 again from the dead our Lord yefus, 
 that great fliepherd of the fheep, through the blood 
 of the everlafting Covenant, Make you perfed: in 
 every good work, to do his will, working in you 
 that which is pleafing in his light ; to whom be 
 glory for ever and ever. Amen. 
 
 The Do xo logy. 
 To the blelTed and only potentate, ^. , 
 
 ''A 1 Tim. 6. 15, 10. 
 
 the King of Kings, and the Lord of 
 Lords, who only hath immortality, dwelling in the 
 light which no man can approach unto, whom no 
 man hath (Qtn nor can fee, be honour and power 
 everlafting. Amen. 
 
 After the fick Man is departed y the Mi?2ijier, if he be 
 prefent, or the Major-domo, or any other fit perfon^ 
 may ife the following Prayers in behalf of themfehes. 
 
 I. 
 
 ALMIGHTY God, with whom do live the fpirits 
 of them that depart hence in the Lord, we 
 adore thy Majefty, and fubmit to thy Providence, 
 and revere thy Juflice, and magnify thy Mercies, thy 
 infinite mercies, that it hath pleafed thee to deliver 
 this our Brother out of the miferies of this finful 
 world. Thy counfels are fecret, and thy wifdom is
 
 3o8 PRATERS AT THE C. 5. 
 
 infinite : with the fame hand thou haft crowned him, 
 and fmitten us ; thou haft taken him into regions of 
 FeUcity, and placed him among Saints and Angels, 
 and left us to mourn for our fins, and thy difpleafure, 
 which thou haft fignified to us by removing him from 
 us to a better, a far better place. Lord, turn thy 
 anger into mercy, thy chaftifements into virtues, thy 
 rod into comforts, and do thou give to all his neareft 
 relatives comforts from heaven, and a reftitution of 
 blefiings equal to thofe which thou haft taken from 
 them. And we humbly befeech thee of thy gracious 
 goodnefs fhortly to fatisfy the longing defires of thofe 
 holy Souls who pray, and wait, and long for thy fe- 
 cond Coming. Accomplifh thou the number of 
 thine eled:, and fill up the Manfions in heaven which 
 are prepared for all them that love the coming of the 
 Lord yefuSf that we, with this our Brother and all 
 others departed this life in the obedience and faith 
 of the Lord Jefusy may have our perfedl confumma- 
 tion and blifs in thy eternal glory, which never ftiall 
 have ending. Grant this for yefi^s Chrift's fake our 
 Lord and only Saviour. Amen. 
 
 IL 
 
 O MERCIFUL God, Father of our Lord Jefus, 
 who is the firft-fruits of the Refurre(5lion, and 
 by entering into Glory hath opened the Kingdom of 
 Heaven to all believers, we humbly befeech thee to 
 raife us up from the death of fin to the life of 
 righteoufnefs, that being partakers of the death of 
 Chrift, and followers of his holy life, we may be 
 partakers of his Spirit and of his promifes ; that when 
 we fhall depart this life, we may reft in his arms, and
 
 S.y. VISITAriON OF THE SICK. 309 
 
 lie in his bofom, as our hope is this our Brother doth. 
 O fufFer us not for any temptation of the world, or 
 any fnares of the Devil, or any pains of death, to fall 
 from thee. Lord, let thy holy Spirit enable us with 
 his grace to fight a good fight with perfeverance, to 
 finifh our courfe with holinefs, and to keep the faith 
 with conftancy unto the end, that at the day of Judg- 
 ment we may ftand at the right hand of the throne 
 of God, and hear the blefied fentence of [Come ye 
 blejfed Children of my Father, receive the Kingdom 
 prepared for you from the beginning of the world.^ O 
 blefled Jefus, thou art our Judge and thou art our 
 Advocate ; even becaufe thou art good and gracious, 
 never fufii^er us to fall into the intolerable pains of 
 hell, never to lie down in fin, and never to have our 
 portion in the everlafting burning. Mercy, fweet 
 yefUf Mercy. Amen. 
 
 A Prayer to he f aid in the cafe of a fudden furprife by 
 Death, as by a mortal wound, or evil accidents in 
 Child-birth, when the forms and folemnities of pre- 
 paration cannot be ufed, 
 
 OMOST gracious Father, Lord of Heaven and 
 earth. Judge of the living and the dead, behold 
 thy fervants running to thee for pity and mercy in 
 behalf of ourfelves and this thy Servant whom thou 
 haft fmitten with thy hafty rod, and a fwift Angel ; 
 if it be thy will, preferve his life, that there may be 
 place for his repentance and reftitution : O fpare 
 him a little, that he may recover his ftrength before 
 he go hence and be no more feen. But if thou haft 
 otherwife decreed, let the miracles of thy compaflion 
 and thy wonderful mercy fupply to him the want of
 
 3IO PRATERS, ETC. C. s. 
 
 the ufual meafures of time, and the periods of re- 
 pentance, and the trimming of his lamp : and let 
 the greatnefs of the calamity be accepted by thee as 
 an inftrument to procure pardon for thofe defedts 
 and degrees of unreadinefs which may have caufed 
 this accident upon thy Servant. Lord, ftir up in 
 him a great and eifediual contrition ; that the great- 
 nefs of the forrow^, and hatred againfl fm, and the 
 zeal of his love to thee, may in a fliort time do the 
 work of many days. And thou who regarded the 
 heart and the meafures of the mind more than the 
 delay and the meafures of time, let it be thy pleafure 
 to refcue the Soul of thy Servant from all the evils 
 he hath deferved, and all the evils that he fears ; 
 that in the glorifications of Eternity, and the Songs 
 which to eternal ages thy Saints and holy Angels 
 fliall fmg to the honour of thy mighty Name and 
 invaluable mercies, it may be reckoned among thy 
 glories, that thou haft redeemed this Soul from the 
 dangers of an eternal death, and made him partaker 
 of t/ie gift of Gody eternal life, through fefus Chrift 
 our Lord. Amen. 
 
 If there be time, the Prayers in the foregoing ofjces 
 may be added, according as they can be fitted to 
 the prefent circumfiances.
 
 S.S. OF OUR DEAD. 311 
 
 SECT. VIII. 
 
 A Per or at ion concerning the Cojitingencies and'Treatings 
 of our departed Friends after Death, in order to their 
 Burial, &c. 
 
 I HEN we have received rk^i r if^fi^nmco^.te' oHt. 
 
 the lafh breath of our KnhttT. vi,iv,. 
 
 friend, and clofed his Hom. iiiad^'. 
 
 eyes, and compofed his body for the grave, then fea- 
 fonable is the counfel of the fon of ^ , , 
 
 Eccluf. 38. 17. 20. 
 
 Sirach ; Weep bitterly and make 
 great moan, and ufe la?nentation as he is worthy, and that 
 a day or two, lejl thou be evilfpoken of; and then cofnfort 
 thyfelffor thy heavinefs. But take no grief to heart ;for 
 there is no turning again : tJiou /halt not do Jiim good, but 
 hurt thyfelf. Solemn and appointed mournings are 
 good expreffions of our dearnefs to the departed Soul, 
 and of his worth, and our value of him ; and it hath 
 its praife in nature, and in man- 
 
 nerS*and public CUltoms: but the ^|,_dixit Socrates deEr- 
 
 praife of it is not in the Gofpel, that s'^"^^"° ^"^^"^^• 
 
 is, it hath no dired; and proper ufes Nemo me lacrymis dec'o- 
 
 _,,.. -p^ -r 1 1 /Ti ret, nee funeia fletu 
 
 in Religion, ror ir the dead did Faxit:cur?voiitovivu' 
 die in the Lord, then there is joy to perora ^"■^'^^\^^^ 
 him, and it is an ill expreffion of , , , 
 
 ■^ ^ nEp<ra? fAivToi Travraf, . . . i'tri 
 
 our affecftion and our charity to ri fxvrfxa tov/^Iv TrafaxaxiT-re, 
 
 weep uncomrortably at a change ri ^=-4,axar w-i jVo^^,, if 
 
 that hath carried my fViend to the ^C^ :n,:tt 
 
 ftate of a huge felicity. But if f^^hi-r>^^*^^f^^r^,i^i. 
 
 o J Cyrus apud Xenoph. 
 
 the man did perifli in his folly and 
 
 his fins, there is indeed caufe to mourn, but no hopes 
 
 of being comforted ; for he {hall never return to
 
 312 OF THE CONTINGENCIES C.^- 
 
 light, or to hopes of reftitution : therefore beware 
 
 left thou alfo come into the fame place of torment ; 
 
 and let thy grief fit down and reft upon thy own 
 
 turf, and weep till a fhower fprings from thy eyes 
 
 to heal the wounds of thy fpirit ; turn thy forrow 
 
 into caution, thy grief for him that is dead, to thy 
 
 care for thyfelf who art alive, left thou die and fall 
 
 like one of the fools, whofe life is worfe than death, 
 
 and their death is the confummation of all felicities. 
 
 *s. chryfoft. Hom.4. *The Church in her funerals of 
 in Hebr. ^j^g ^^^^ ^f^^ ^q fu^g pfalms, and 
 
 to give thanks for the redemption and delivery of the 
 Soul from the evils and dangers of Mortality. And 
 therefore we have no reafon to be angry when God 
 hears our prayers, who call upon him to haften his 
 coming, and to fill up his numbers, and to do that 
 which we pretend to give him thanks for. And S. 
 Chryfojlom afks. To what purpofe is it that thou 
 fingeft. Return unto thy reji, O my Soul, &c. if thou 
 doft not Relieve thy friend to be in reft ? and if thou 
 doft, why doft thou weep impertinently and unrea- 
 fonably ? Nothing but our own lofs can juftly be 
 deplored : and him that is paffionate for the lofs of his 
 money or his advantages, we efteem foolifti and im- 
 perfed ; and therefore have no reafon to love the 
 immoderate forrows of thofe who too earneftly mourn 
 for their dead, when, in the laft refolution of the en- 
 quiry, it is their own evil and prefent or feared in- 
 conveniences they deplore : the beft that can be faid 
 of fuch a Grief is, that thofe mourners love them- 
 felves too well. Something is to be given to cuftom, 
 nirpoKXov KXaiVsv yip fomctliing to fame, to nature, and 
 Horn. II. 4'. to Civilities, and to the iionour
 
 Mors optima eft, perire 
 dum lacrymant fui. 
 
 Sen. Hippol. 
 
 MnJi fxoi a.)i\avcrrot Bavaro; 
 
 KaXXsiTroijMi daviiv aXysa xxt 
 <rrova.)(at;. 
 
 S.S, AND r KEATING OUR DEAD. 313 
 
 of the deceafed friends ; for that man is efteemed to 
 
 die miferable, for whom no friend 
 
 or relative flieds a tear, or pays a 
 
 folemn ligh. I defire to ^ie a dry 
 
 death, but am not very defirous to 
 
 have a dry funeral : fome flowers 
 
 fprinkled upon my grave would do well ar^r^;^ comely ; 
 
 and a foft fhower to turn thofe flowers into' a fpring- 
 
 ing memory or a fair rehearfal, that I may not go 
 
 forth of my doors as my fervants carry the entrails of 
 
 beafts. 
 
 But that which is to be faulted in this particular 
 is, when the Grief is immoderate and unreafonable : 
 and Paula Romana deferved to have felt the weight 
 of Saint Hieroms fevere reproof, when at the death 
 of every of her children she almoft wept herfelf into 
 her grave. But it is worfe yet, when people by an 
 ambitious and a pompous forrow, and by ceremonies 
 invented for the * ofl:entation of 
 their grief, fill heaven and earth 
 with "f- exclamations, and grow 
 troublefome becaufe their friend is 
 happy, or themfelves want his com- 
 pany. It is certainly a fad thing in 
 nature tofeea friend trembling with 
 a Palfy, or fcorched with Fevers, or 
 dried up like a potjlierd with immo- 
 derate heats, and rolling upon his 
 uneafy bed without fleep, which 
 cannot be invited with mufic, or 
 pleafant murmurs, or a decent 
 ftillnefs ; nothing but the fervants 
 of cold death, Poppy and weari- 
 
 * Expeftavimuslacry- 
 mas ad oftentationem do- 
 loris paratas : ut ergo am- 
 bitiol'us detonuit iniber, 
 retexit fuperbum pallio 
 caput, et manibus inter fe 
 ufque ad articulorum ftre- 
 pitum contritis, etc. 
 
 Petron. 
 
 oWpETtti oanria. y.a.im 
 
 cMa.)(riCri Toxnaj' 
 "i2f A^iXeL; BTapoio oJupjTo 
 
 oj-TEtt Kcticev, 
 'EpTTL^aJV Trapa TTvpKai'riY, aJj- 
 
 Horn. II. 4,'. 
 
 Non Siculae dapes 
 
 Dulcemelaborabunt fa- 
 porem, 
 Non avium cithars- 
 que cantxis 
 Somnum reducent.
 
 314 OF THE CONTINGENCIES C. s- 
 
 72ejs, can tempt the eyes to let their curtains down ; 
 and then they fleep only to tafte of death, and make 
 an eiTay of the fhades below : and yet we weep not 
 here : the period and opportunity for tears we 
 choofe when our friend is fallen afleep, when he 
 ^ ,. hath laid his neck upon the lap of 
 
 » — Tremulumque caput _ ^ '^ 
 
 defcendere juffit his Mothcr ; and let his * head 
 
 In coelum, et longa ma- . , t i tt 
 
 nantia labra faiiva. down, to DC railed up to irleavcn. 
 This Grief is ill placed and unde- 
 cent. But many times it is worfe : and it hath been 
 obferved that thofe greater and ftormy paffions do fo 
 fpend the whole flock of Grief, that they prefently 
 admit a comfort and contrary affedlion, while a for- 
 row that is even and temperate goes on to its period 
 with exped;ation and the diftances of a juft time. 
 The EphefiaJi Wojnan that the Soldier told of in P^- 
 tronhis was the talk of all the town, and the rareft 
 example of a dear affection to her hufband ; fhe de- 
 fcended with the corpfe into the vault, and there 
 being attended with her maiden refolved to weep to 
 death, or die with famine or a diftempered forrow : 
 from which refolution nor his nor her friends, nor 
 the reverence of the principal Citizens, who ufed 
 the entreaties of their charity and their power, could 
 perfuade her. But a Soldier, that watched feven 
 dead bodies hanging upon trees juft over againft this 
 monument, crept in, and awhile flared upon the filent 
 and comely diforders of the forrow : and having let 
 the wonder awhile breathe out at each other's eyes, at 
 laft he fetched his fupper and a bottle of wine, with 
 purpofe to eat and drink, and flill to feed himfelf 
 with that fad prcttinefs. His pity and firfl draught 
 of wine made him bold and curious to try if the maid
 
 *S\8. AND TREATING OUR DEAD. 315 
 
 would drink; who, having many hours lince felt her 
 refolution faint as her wearied body, took his kind- 
 nefs, and the light returned into her eyes, and danced 
 like boys in a feftival : and fearing left the pertina- 
 cioufnefs of her Miftrefs' forrows ihould caufe her 
 evil to revert, or her fhame to approach, affayed 
 whether ilie would endure to hear an argument to 
 perfuade her to drink and live. The violent paffion 
 had laid all her fpirits in wildnefs and diffolution, 
 and the maid found them willing to be gathered into 
 order at the arreft of any new obje(fl, being weary of 
 the firft, of which like leeches they had fucked their 
 fill till they fell down and burft. The weeping wo- 
 man took her cordial, and was not angry with her 
 maid, and heard the Soldier talk : and he was fo 
 pleafed with the change, that he who firft loved the 
 lilence of the forrow was more in love with the mulic 
 of her returning voice, efpecially which himfelf had 
 ftrung and put in tune : and the man began to talk 
 amoroully, and the woman's weak head and heart 
 was foon poftefted with a little wine, and grew gay, 
 and talked, and felt in love : and that very night, in 
 the morning of her paffion, in the grave of her huf- 
 band, in the pomps of mourning, and in her funeral 
 garments, married her new and ftrange Gueft. For 
 fo the wild foragers of Libya being fpent with heat, 
 and diffolved by the too fond kiftes of the Sun, do 
 melt with their common fires, and die with faintnefs, 
 and defcend with motions flow and unable to the 
 little brooks that defcend from heaven in the wilder- 
 nefs; and when they drink they return into the vi- 
 -gour of a new life, and contrad: ftrange marriages ; 
 and the Lionefs is courted by a Panther, and fhe lif-
 
 3i6 OF THE CONTINGENCIES C. s- 
 
 tens to his love, and conceives a monfter that all men 
 call unnatural, and the daughter of an equivocal paf- 
 iion and of a fudden refrefliment. And fo alfo was 
 it in the Cave at Ephefus, for by this time the Soldier 
 began to think it was fit he fhould return to his 
 watch, and obferve the dead bodies he had in charge : 
 but when he afcended from his mourning bridal 
 chamber, he found that one of the bodies was ftolen 
 by the friends of the dead, and that he was fallen into 
 an evil condition, becaufe by the laws of Ephefus his 
 body was to be fixed in the place of it. The poor 
 man returns to his woman, cries out bitterly, and in 
 her prefence refolves to die to prevent his death, and 
 infecret to prevent his fJmmey but now the woman's 
 love was raging like her former fadnefs, and grew 
 witty, and fhe comforted her Soldier, and perfuaded 
 him to live, left by lofing him who had brought her 
 from death and a more grievous forrow, fhe fhould 
 return to her old folemnities of dying, and lofe her 
 honour for a dream, or the reputation of her con- 
 ftancy without the change and fatisfadlion of an en- 
 joyed love. The man would fain have lived if it 
 had been poflible, and fhe found out this way for 
 him ; That he fhould take the body of her firft huf- 
 band, whofe funeral flie had fo ftrangely mourned, 
 and put it upon the gallows in the place of the ftolen 
 thief: he did fo, and efcaped the prefent danger, to 
 pofTefs a love which might change as violently as 
 her grief had done. But fo have I feen a crowd of 
 difordered people rufli violently and in heaps till 
 their utmoft border was reftraincd by a wall, or had 
 fpent the fury of the firft fluduation and watery pro- 
 grcfs, and by and by it returned to the contrary with
 
 S.S.AND TREATING OUR DEAD. 317 
 
 the fame earneftnefs, only becaufe it was violent and 
 ungoverned. A raging Paifion is this crowd, which 
 when it is not under difcipline and the condud: of 
 Reafon, and the proportions of temperate humanity, 
 runs paffionately the way it happens, and by and by 
 as greedily to another fide, being fwayed by its own 
 weight, and driven any whither by chance, in all its 
 purfuits having no rule, but to do all it can, and 
 fpend itfelf in hafte, and expire with fome fhame 
 and much undecency. 
 
 When thou haft wept awhile, compofe the body 
 to Burial : which that it be done gravely, decently 
 and charitably, we have the example of all nations to 
 engage us, and of all ages of the world to warrant : 
 fo that it is againft common honejiy, and public fame 
 and reputationy not to do this office. 
 
 It is good that the body be kept veiled and fecret, 
 and not expofed to curious eyes, or the difhonours 
 wrought by the changes of death difcerned and ftared 
 upon by impertinent perfons. When Cyrus was 
 dying, he called his fons and friends to take their 
 leave, to touch his hand, to fee him the laft time, and 
 gave in charge, that when he had put his veil over his 
 face no man ihould uncover it ; and Epiphanius^ shody 
 was refcued from inquifitive eyes by a miracle. Let 
 it be interred after the (*) manner 
 of the country and the laws or the x^^potf xaxSf. Soph. 
 place, and the dignity of the per- -^^i-^oy'&'oif^i^a.^oXKhiyi, 
 
 1 ' o J 1 7rov5£j-9ai a.\mya., 
 
 fon. For fo 'Jacob was buried with 'axx' Ittiews* to~ov. 
 
 ^ . . 1 cv z' /> 1 Horn. Iliad. 4'. 
 
 great lolemnity, and jojeph s bones 
 were carried into Canaan after they had been em- 
 balmed and kept four hundred years ; and devout men 
 carried S. Stephen to his burial y in aking great lame?ita-
 
 3i8 OF THE CONTINGENCIES C. s^ 
 
 tion over him. And /Elian tells that thofe who were the 
 ^.^ , mofl: excellent perfons were buried 
 
 Var. Hiftor. Lib. 6. _ -t 
 
 cap.6. ToycTsxeVapitTTE:;- in Purple; and men of an ordi- 
 nary courage and rortune had their 
 graves only trimmed with branches of Olive, and 
 mourning flowers. But when MarcAnthoity gave the 
 body oi Brutus to his freedman to be buried honeflly, 
 he gave alfo his own Mantle to be thrown into his fune- 
 ral pile : and the magnificence of the old Funeral we 
 may fee largely defcribed by Virgil m. the obfequies of 
 Mifenusy and by Homer in the funeral of Patroclus. It 
 was noted for piety in the men oi J abeJli-Gileady that 
 they {hewed kindnefs to their hord Saul and buried 
 him ; and they did it honourably. And our blelTed 
 Saviour, who was temperate in his expenfe, and grave 
 in all the parts of his life and death, as age and fo- 
 briety itfelf, yet was pleafed to admit the coft of 
 Marys ointment upon his head and feet, becaufe 
 fhe did it againfl: his Burial : and though flie little 
 thought it had been fo nigh, yet becaufe he ac- 
 cepted it for that end, he knew he had made her 
 apology fufficient : by which he remarked it to be ' 
 a great a(5l of piety, and honourable, to inter our 
 friends and relatives according to 
 
 Quidnam fibi Taxa cavata, , . ~ ^ . ^ . , 
 
 Quid piilchra volunt mo- thc prOpOrtlOUS ot thCH' COUdltlOU, 
 
 NifiquS'-escredituriiiis, ^nd fo to givc a tcftimony of our 
 
 Non mortua, fed data J^^pg ^f th^J^ RefurredioU. So 
 
 Prud./tymn.inExeq. f^^r is pictv ; bcvond it mav be the 
 
 defuna. • J 1 • r ■ r 
 
 oitentation and bragging or a griei, 
 or a defign to ferve worfe ends. Such was that of 
 Herod, when he made too ftudied and elaborate a 
 funeral for Arijlobulus whom he had murdered ; and
 
 S.S. AND TREATING OUR DEAD. 319 
 
 of Regidus for his boy, at whofe pile he killed dogs, 
 nightingales, parrots, and little horfes : and fuch alio 
 was the expenfe of fome of the i?i?- „ . 
 
 ■I _ ^ Cupit omnia terre 
 
 mans, who hating their left wealth, Prodigus, et totos Meiior 
 gave order by their Teflament to Defertasexofusopes'. — 
 
 v 1 ,• c '^ ^\- Statins, lib. I. Svl-var. 
 
 have huge portions or it thrown -^ 
 
 into their fires, bathing their locks, which were pre- 
 fently to pafs through the fire, with Arabian and 
 Egyptian liquors, and balfam of Jiidc^a. In this, 
 as in every thing elfe, as our Piety muft not pafs 
 into Superflition or vain expenfe, fo neither mufl 
 the excefs be turned into parfimony, and chaftifed 
 by negligence and impiety to the memory of their 
 dead. 
 
 But nothing of this concerns Totus hie locus eft con- 
 
 it- J J •„ 1 „ J rr jCTl' temnendus in nobis, non 
 
 the dead m real and eftedtive pur- negiigendus in noft/is. 
 pofes ; nor is it with care to be t^ . , ^"^''°' 
 
 r ' la cinerem aut manes 
 
 provided for by themfelves : But credis curare lepuitos ? 
 - . . . ^ifs- -^fl- 
 
 it is the duty of the living. For 
 
 to them it is all one whether they be carried forth 
 upon a chariot or a wooden bier, whether they rot 
 in the air or in the earth, whether they be de- 
 voured by fiflies or by worms, by birds or by fe- 
 pulchral dogs, by water or by fire, or by delay. When 
 Criton afked Socrates how he would be buried, he 
 told him, I think I fhall efcape from you, and that 
 you cannot catch me : but fo much of me as you 
 can apprehend, ufe it as you fee caufe for, and 
 bury it: but however do it accord- v,r.,. %. <f,.'>™ - „ > - 
 ing to the laws. There is nothing '^'^^'' ">^' ''°^'^°'' ^"'"• 
 in this but opinion and the decency of fame to 
 be ferved. When it is efteemed an honour and the
 
 320 OF THE CONTINGENCIES C. 5. 
 
 Fugicntibus Trojanis ml- manner of blefTed people to defcend 
 
 natus eft Hedor, 
 
 Avrov 01 9a'vaT0V /A.tTia-a-oy,aiy 
 
 hf/CiTBfOlO. 
 
 Horn. Iliad, o'. 
 
 into the graves of their Fathers, 
 oiHwrour- ^ there alfo it is reckoned as a curfe 
 
 xix^-jr, Savovra, to be buricd in a flrange land, or 
 
 that the birds of the air devour 
 
 them. Some Nations ufed to eat 
 the bodies of their friends, and efteemed that 
 the moft honoured Sepulture ; but they were bar- 
 barous. The Magi never buried any but fuch as were 
 torn of beafts. The Ferjians befmeared their dead 
 with wax, and the Egyptians with gums, and with 
 great art did condite the bodies, and laid them in 
 charnel-houfes. But Cyrus the elder would none 
 
 of all this, but gave command that 
 
 Toy yS ;uix9«»<, s T^^vra f^iv jhis body ihould be mterred, not 
 
 ;lri:S"." '"""' 1^'^ in a coffin of gold or filver, but 
 
 Xenoph. j^^ jj^j-q ^j^^ earth, from whence 
 
 Sit tibi terra ievis,moiii- ^jj Hvinp: crcaturcs receivc birth 
 
 que tegaris arena, o 
 
 Ne tua non pofTint eruere and nouriOimeut, and whither they 
 
 ofTa canes. Mart. . .^. 
 
 mult return. Among Chriltians 
 the honour which is valued in the behalf of the dead 
 is, that they be buried in holy ground, that is, in 
 ^ ,, , . ^ appointed cemeteries, in places of 
 
 * Nam quod requielcere ii i r ^ r 
 
 corpus Religion, there where the field of 
 
 Vacuum fine mente vide- ,-^ ■, . r • i i r ^ r ^ 
 
 mus, God IS lown with the leeds 01 the 
 
 Spatium breve reftat, ut RefurredioU, * that their bodicS 
 
 Repetat collegia fenfus ^j^^ ^ ^^ amone the Chriftiaus, 
 
 Hulc maxima cura iepul- J o 
 
 chris with whom their hope and their 
 
 Prud.hymn.inExeq. portion is, and fhall be for ever. 
 
 ^icquid feceris, oinnia hc^c eodem 
 
 Ventura funt. That we are fure of; our bodies fliall 
 
 all be reftored to our Souls hereafter, and in the in-
 
 S.S. AND TREATING OUR DEAD. 321 
 
 terval they fhall all be turned into duft, by what way 
 foever you or your chance fhall ^, 
 
 •' "' _ ^ MarmoreoLicinus tumulo 
 
 drefs them. Lici?ius the freed- jacet, at Cato parvo, 
 
 ri ' 11 1 , Pompeius nullo: credimus 
 
 man Uept m a marble tomb; but efleDeos? 
 
 r^ . ' ^' i.A.\ n L • Varro At acinus. 
 
 Lato m a little one, Fo?npey m 
 none : and yet they had the beft fate among the 
 Romans f and a memory of the biggefl honour. And 
 it may happen that to want a Monument may beft 
 preferve their memories, while the fucceeding ages 
 (hall by their indances remember the changes of the 
 world, and the difhonours of death, and the equality 
 of the dead : and * yames the # >. , , , 
 
 J * Fama oibem replet, 
 
 Fourth, Kin? of the Scots, obtained mortem ibis occuiit; 
 
 " at tu 
 
 an Epitaph for wanting of a Tomb; Define fcrutari quod 
 
 ^ -IT- • a 1 ' 1 1 teffit offa Iblum. 
 
 and King latephen is remembered simihidentanimonon 
 with a fad iliory, becaufe four hun- j^^^^ ^^'^ ^'^p"^" 
 dred years after his death his bones Angufta eft tumuio ter- 
 
 "' _ ^ ^ ra Jontanna meo. 
 
 were thrown into a river, that evil ^ . ., . 
 
 Lernit ibi moeltos et mor- 
 
 men might fell the leaden coffin. tis honore carentes 
 
 T . -t-x • 1 r 1 r Leiicafpim, et Lyciae due- 
 
 It is all one in the nnal event or torem ciaflis orontem. 
 
 things. Ninus the AJfyrian had a "^' 
 
 Monument eredied whofe height was nine furlongs, 
 
 and the breadth ten, (faith Diodorus:) but yohn 
 
 the Baptiji had more honour when he was humbly 
 
 laid in the earth between the bodies oi Abdias and 
 
 Elizeus. And S. Ignatius y who was buried in the 
 
 bodies of Lions, and S. Poly carp ^ who was burned 
 
 to afhes, fhall have their bones and their flefh again, 
 
 with greater comfort than thofe violent perfons who 
 
 flept among Kings, having ufurped their thrones 
 
 when they were alive, and their fepulchres when 
 
 they were dead. 
 
 Concerning doing honour to the dead, the conli- 
 
 H. D. Y
 
 322 OF THE CONTINGENCIES C. 5. 
 
 deration is not long. Anciently the friends of the 
 dead ufed to make their funeral 
 
 Luftravitque viros, clix- ^~ . , , i /- i r 
 
 itque noviffima verba. Orations, and wliat they Ipake or 
 greater commendation was par- 
 doned upon the accounts of friendfhip: But when 
 Chriftianity feized upon the pofTeffion of the world, 
 this charge was devolved upon Priefts and Bifhops, 
 and they firfl: kept the cuftom of the world, and 
 adorned it with the piety of truth and of Religion : 
 but they alfo fo ordered it that it fhould not be 
 cheap; for they made funeral Sermons only at the 
 death of Princes, or of fuch holy perfons who Jhall 
 judge the Angels. The cuftom defcended, and in the 
 channels mingled with the veins of earth through 
 which it pafled ; and now-a-days men that die are 
 commended at a price, and the meafure of their Le- 
 gacy is the degree of their virtue. But thefe things 
 ought not fo to be: the reward of the greateft virtue 
 ought not to be proftitute to the doles of common 
 perfons, but preferved like Laurel and Coronets, to 
 remark and encourage the nobleft things. Perfons 
 of an ordinary life Ihould neither be praifed publicly 
 nor reproached in private : for it is an office and 
 charge of humanity to fpeak no evil of the dead, 
 (which I fuppofe is meant concerning things not 
 public and evident ;) but then neither fliould our cha- 
 rity to them teach us to tell a lie, or to make a great 
 flame from a heap of ruflies and muflirooms, and 
 make Orations crammed with the narrative of little 
 obfervances, and ad:s oi civil , and fiecejfary, and exter- 
 nal Religion. 
 
 But that which is moft confiderablc is, that we 
 Hiould do fomething for the dead, fomething that
 
 S.S. AND TREATING OUR DEAD. 323 
 
 is real and of proper advantage. xarp^^o,.'n<irpo«..,..u:v 
 That we perform their Will, the Z'^"" ^'f^T' . . 
 laws oblige us, and will fee to it ; ^afOiSiv hiciT-rm. 
 but that we do all thole parts or 
 perfonal duty which our dead left unperformed, and 
 to which the laws do not oblige us, is an ad: of great 
 charity and perfedl kindnefs : and it may redound to 
 the advantage of our friends alfo, that their debts be 
 paid even beyond the Inventory of their moveables. 
 Befides this, let us right their caufes, and affert 
 their honour. When Marcus Regulus had injured 
 the memory oi Herennius Senecio, Metiiis Cams afked 
 him. What he had to do with his dead; and became his 
 advocate after death, of whofe caufe he was Patron 
 when he was alive. And David added this alfo, 
 that he did kindnefs to MephiboJJieth for 'Jonatharis 
 fake : and Solomon pleaded his Father's caufe by the 
 fword againft Joab and Shimei. And certainly it is 
 the noblell thin? in the world to ^ . .v ~ 
 do an ad: of kindnefs to him whom ^'^'"^^a.' j.va TrpoWv, x^j y.h 
 we fhall never fee, but yet hath de- hswvi thcnBiUi. 
 
 r ^ • r 1 1 I^"^c. Plataic. 
 
 ferved it of us, and to whom we ^.^^^^^ .^ ,,^^^^^ 
 
 would do it if he were prefent ; Teucri 
 
 ■J . . Flebant, et cinen ingrato 
 and Unlefs we do fo, our charity is fuprema ferebant. 
 
 1 /» • 1 /I • ^neid. 6. 
 
 mercenary, and our rriendihips are 
 dired merchandife, and our gifts are brokage : but 
 what we do to the dead, or to the living for their 
 fakes, is gratitude ^ and virtue for virtue's fake, and 
 the nob lef portion of humanity. 
 
 And yet I remember that the moft excellent Prince 
 Cyrusy in his laft exhortation to his fons upon his 
 death -bed charms them into peace and union of 
 hearts and defigns, by telling them that his Soul
 
 324 OF THE CONTINGENCIES C. s- 
 
 would be fliill alive, and therefore fit to be revered 
 and accounted as aw^ful and venerable as v^hen he 
 was alive : and what we do to our dead friends is 
 not done to perfons undifcerning as a fallen tree, but 
 to fuch who better attend to their relatives, and to 
 greater purpofes, though in other manner than they 
 did here below. And therefore thofe wife perfons 
 who in their funeral orations made their doubt, with 
 an [et Tig a,i(r9vi(ng roTg rsrsXevTTjKoa-i Trepi ruv ev9oco£ yiy- 
 vD^jiivcov : If the dead have any perception of what 
 is done below] which are the words of IfocrateSy in 
 the funeral encomium of Evagoras, did it upon the 
 uncertain opinion of the Soul's immortality; but made 
 no queftion, if they were living, they did alfo under- 
 ftand what could concern them. The fame words 
 Nazianzen ufes at the exequies of his fifter Gorgonia, 
 and in the former invedlive againftyz^/Z^w; but this 
 was upon another reafon ; even becaufe it was un- 
 certain what the ftate of feparation was, and whe- 
 ther our dead perceive anything of us till we fhall 
 meet in the day of Judgment. If it was uncertain 
 then, it is certain, fmce that time we have had no 
 new revelation concerning it ; but it is ten to one 
 but when we die we fhall find the ftate of affairs 
 wholly difi^ering from all our opinions here, and that 
 no man or fed: hath gueifed anything at all of it 
 as it is. Here I intend not to difpute, but to per- 
 fuade : and therefore in the general, if it be probable 
 that they know or feel the benefits done to them, 
 though but by a reflex revelation from God, or fome 
 under-communication from an Angel, or the flock 
 of acquired notices here below, it may the rather 
 endear us to our charities or duties to them refpec-
 
 S.S. AND TREATING OUR DEAD. 325 
 
 lively ; fince our virtues ufe not to live upon abftrac- 
 tions, and Metaphyfical perfedions, or inducements, 
 but t/ien thrive when they have "mde r m ^^v^h uarpox^no, 
 material arguments, fuch which -!l'I7^,v^pac^i;eo»?«^.v, 
 are not too far from fenfe. How- ^^^^^ "^^^^p «^^"i^^^«^^^voc 
 
 ever it be, it is certain they are '^" f^^\ y-^", ^'"°*^''« aKhitK, 
 not dead ; and though we no more Hom. iiiad. 4.'. 
 
 fee the Souls of our dead friends than we did when 
 they were alive, yet we have reafon to believe them 
 to know more things and better : And if our fleep 
 be an image of death, we may alfo obferve con- 
 cerning it, that it is a ftate of life fo feparate from 
 communications with the body, that it is one of the 
 ways of Orac/e and Prophecy by .„ y^ ,,, ,^9^ ,^,„ ^^^. 
 which the Soul beft declares her ■^^^^ ^^^o'^ ^^'orirr, Kara<(,ai- 
 
 nrat, Ka.1 tote ti tsuv fxiWot- 
 
 immortality, and the noblenefs of ^«^' '^?<'°?9, ri-nyko i? io.w 
 her actions, and powers, ir ihe Cyms apud xenoph. 
 could get free from the body, (as 
 in the ftate of feparation) or a clear dominion over 
 it, (as in the refurrecflion.) To which alfo this con- 
 fideration may be added, that men a long time live 
 the life of fenfe, before they ufe their reafon; and 
 till they have furnifhed their head with experiments 
 and notices of many things, they cannot at all dif- 
 courfe of anything : but when they come to ufe their 
 reafon, all their knowledge is nothing but remembrance; 
 
 and we know by proportions, by ^,^ ,^^ ^^, ^.^ ^,^^^ 
 
 fimilitudes and diffimilitudes, by ^»>°"^^' , 
 relations and oppofitions, by caufes oi« «« Tri^cTrav. 
 
 ^ re r^ ^ • 1 • Hom. Iliad. J,'. 
 
 and eiiects, by comparmg things 
 with things ; all which are nothing but operations 
 of underftanding upon the flock of former notices, 
 of fomething we knew before, nothing but remem-
 
 326 OF THE CONTINGENCIES C, s- 
 
 brances: all the heads of Topics which are the flock 
 of all arguments and fciences in the world are a cer- 
 tain demonftration of this ; and he is the wifefl man 
 that remembers moft, and joins thofe remembrances 
 together to the bed purpofes of difcourfe. From 
 whence it may not be improbably gathered, that in 
 the ftate of feparation, if there be any ad: of under- 
 flanding, that is, if the underftanding be alive, it 
 muft be relative to the notices it had in this world, 
 and therefore the ad:s of it muil: be difcourfes upon 
 all the parts and perfons of their converfation and 
 relation, excepting only fuch new revelations which 
 may be communicated to it ; concerning which we 
 know nothing. But if by feeing Socrates I think 
 upon Plato, and by feeing a picture I remember a 
 Man, and by beholding two friends I remember my 
 own and my friend's need, (and he is wifeft that draws 
 moft lines from the fame Centre, and moft difcourfes 
 from the fame Notices ;) it cannot but be very pro- 
 bable to believe, fince the feparate Souls underftand 
 better, if they underftand at all, that from the notices 
 they carried from hence, and what they find there 
 equal or unequal to thofe notices, they can better dif- 
 cover the things of their friends than we can here by 
 our conjedlures and craftieft imaginations : and yet 
 many men here can guefs fhrewdly at the thoughts 
 and defigns of fuch men with whom they difcourfe, 
 or of whom they have heard, or whofe charad:ers they 
 prudently have perceived. I have no other end in 
 this difcourfe, but that we may be engaged to do 
 our duty to our Dead ; left peradventure they ftiould 
 perceive our neglcdt, and be witneiTes of our tranfient 
 affcdtions and forgctfulnefs. Dead perfons have Re-
 
 6*. 8. AND TREAriNG OUR DEAD. 327 
 
 llgion paffed upon them, and a folemn reverence : 
 and if we think a Ghoft beholds us, it may be we 
 may have upon us the impreflions Hkely to be made 
 by love^ 2.ndjear, and religion. However, we are fure 
 that God fees us, and the world fees us : and if it be 
 matter of duty towards our Dead, God will exaSi it; 
 if it be matter of kindnefs, the world will: and as 
 Religion is the band of that, (ofame and reputation is 
 the endearment of this. 
 
 It remains, that we who are aUve fhould fo live, 
 and by the adiion of Religion attend the coming of 
 the day of the Lord, that we neither be furprifed, nor 
 leave our duties imperfecfl, nor our lins uncancelled, 
 nor our perfons unreconciled, nor God unappeafed : 
 but that when we defcend to our graves we may 
 reft in the bofom of the Lord, till the manlions be 
 prepared where we fhall fing and feafl eternally. 
 Amen. 
 
 T^e Deum laudamus. 
 
 THE END.
 
 CHISWICK PRESS : — PRINTED BY C. WHITTINGHAM, TOOKS COURT, 
 CHANCERY LANE,
 
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